We ended the last article with a passage that addresses “a lying spirit.” The following is one of the paragraphs from that passage.
Twasoje inyandiko iheruka dusoza igice kivuga ku “mwuka w’ikinyoma.” Ibikurikira ni imwe mu mirongo ikubiye muri icyo gice.
“Unsanctified ministers are arraying themselves against God. They are praising Christ and the God of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.” Testimonies to Ministers, 409.
“Abakozi b’umurimo bataratunganywa n’ukwera bihagurukira kurwanya Imana. Bahimbaza Kristo n’imana y’iyi si mu mwuka umwe. Nubwo bavuga ko bemera Kristo, bahitamo Baraba, kandi mu bikorwa byabo bakavuga bati: ‘Si Uyu Muntu, ahubwo ni Baraba.’ Abasoma aya magambo bose nibyitondere. Satani yiratse ibyo ashoboye gukora. Atekereza ko ashobora gusenya ubumwe Kristo yasabiye ko bwabaho mu itorero Rye. Aravuga ati: ‘Nzagenda mbe umwuka w’ibinyoma wo kuyobya abo nshobora, ngo banegure, bacireho iteka, kandi bagore ukuri.’ Umwana w’uburiganya n’ubuhamya bw’ibinyoma niyakirwe n’itorero ryahawe umucyo mwinshi n’ibihamya bikomeye, iryo torero rizata ubutumwa Uwiteka yaritumyeho, maze ryakire amagambo adafite ishingiro na gato n’ibitekerezo by’ibinyoma n’inyigisho z’ibinyoma. Satani aseka ubupfapfa bwabo, kuko azi ukuri uko ari.” Testimonies to Ministers, 409.
Let “the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories.” In 1863, Millerite Adventism ‘returned’ to the unreasonable and false methodology employed by apostate Protestantism and rejected William Miller’s identification of the seven times of Leviticus twenty-six. The subject of ‘returning’ was represented by the rebels in Numbers fourteen, when they determined to select a captain and return to Egypt.
“Nimureke ko ‘umwana w’uburiganya n’ubuhamya bw’ibinyoma yakirwe n’itorero ryahawe umucyo mwinshi, ibihamya byinshi, kandi iryo torero rizajugunya ubutumwa Uwiteka yaritumyeho, maze ryakire ibivugwa bidashyize mu gaciro rwose n’imyumvire y’ibinyoma n’inyigisho z’ibinyoma.’ Mu mwaka wa 1863, U-Adiventisimu wa Millerite ‘wasubiye’ ku buryo bw’imigenzereze budashyize mu gaciro kandi bw’ibinyoma bwakoreshwaga n’Abaporotesitanti bayobye, maze wanga uko William Miller yari yaramenye ibihe birindwi byo mu Balewi makumyabiri na gatandatu. Ingingo yo ‘gusubira’ yagereranyijwe n’abigometse bo mu Kubara cumi na kane, igihe biyemezaga kwitoramo umutware no gusubira muri Egiputa.”
And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:4.
Baravugana bati: Nimucyo twishyirireho umutware, dusubire muri Egiputa. Kubara 14:4.
The subject of “returning” to apostate Protestantism was also represented by Jeremiah, when in chapter fifteen, he was told that the fallen Protestants could return to him, but he was not to “return” unto them.
Ingingo yo “kugarukira” ku Baporotesitanti bateshutse nayo yagaragajwe na Yeremiya, ubwo mu gice cya cumi na gatanu yabwirwaga ko Abaporotesitanti baguye bashoboraga kumugarukira, ariko ko we atagombaga “kugarukira” kuri bo.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. Jeremiah 15:17–20.
Sinicaranye mu iteraniro ry’abakobanyi, habe no kwishima; nicaye jyenyine kubera ukuboko kwawe, kuko unyujuje uburakari. Ni iki gituma umubabaro wanjye uhora iteka, n’igikomere cyanjye kikaba kidakira, cyanga gukira? Mbese uzambera koko nk’umubeshyi, nk’amazi ayoyoka? Ni cyo gituma Uwiteka avuga atya ati: Nuhindukira, nzakugarura, nawe uzahagarara imbere yanjye; kandi nutandukanya iby’igiciro n’ibiteye agahinda, uzamera nk’akanwa kanjye. Bo ni bo bazakugarukira, ariko wowe ntuzabasange. Kandi nzakugira ku bantu nk’inkuta z’umuringa zikomeye; bazakurwanya, ariko ntibazakunesha, kuko ndi kumwe nawe kugira ngo nkize kandi nkurokore, ni ko Uwiteka avuga. Yeremiya 15:17–20.
Perhaps the clearest prophetic illustration of the principle of not returning to apostate Protestantism is found in the story of the disobedient prophet, who delivered a message of rebuke to Jeroboam, the northern ten tribe’s first king.
Birashoboka ko urugero rw’ubuhanuzi rusobanutse kurushaho rwerekana ihame ryo kutagarukira ku Baporotesitanti bayobotse ubuhakanyi ruboneka mu nkuru y’umuhanuzi utarumviye, wagejeje kuri Yerobowamu, umwami wa mbere w’imiryango cumi yo mu majyaruguru, ubutumwa bwo kumucyaha.
And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:7–10.
Maze umwami abwira wa muntu w’Imana ati: Taha iwanjye, wiruhure, nanjye ndaguha ingororano. Ariko wa muntu w’Imana abwira umwami ati: Nubwo wampa kimwe cya kabiri cy’inzu yawe, sinajyana nawe, kandi aha hantu sinaharya umugati cyangwa ngo nywe amazi; kuko ari ko nategetswe n’ijambo ry’Uwiteka, ngo: Ntukarye umugati, kandi ntukanywe amazi, kandi ntukagarukire mu nzira imwe wanyuzemo uza. Nuko anyura indi nzira, ntiyasubirana inzira yanyuzemo aza i Beteli. 1 Abami 13:7–10.
The disobedient prophet had been told of God not to return the way he came. Millerite Adventism had come out of Protestantism represented by Sardis, and they were not to return. Though the disobedient prophet knew full well not to return the way he came, a false prophet of Jeroboam’s kingdom, told him that God had said that the disobedient prophet should return to the false prophet’s home and eat with him. In spite of God’s direction, he did that very thing. Once he had begun to eat the false prophet’s food, the Bible plainly states the prophet of Samaria had lied.
Umuhanuzi utumvira yari yarabwiwe n’Imana kutazasubira inzira yanyuzemo aza. Ubugirizimanza bw’Abadivantisiti b’Abamillerite bwari bwaravuye mu Buprotestanti buhagarariwe na Sarudi, kandi ntibagombaga gusubirayo. Nubwo umuhanuzi utumvira yari azi neza rwose ko atagomba gusubira inzira yanyuzemo aza, umuhanuzi w’ibinyoma wo mu bwami bwa Yerobowamu yamubwiye ko Imana yavuze ko uwo muhanuzi utumvira agomba gusubira iwe mu rugo rw’uwo muhanuzi w’ibinyoma akagirana na we ifunguro. Nubwo Imana yari yaramuyoboye ukundi, yakoze icyo kintu nyine. Amaze gutangira kurya ibyokurya by’uwo muhanuzi w’ibinyoma, Bibiliya ivuga mu buryo bweruye ko umuhanuzi w’i Samariya yari yabeshye.
Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. 1 Kings 13:11–19.
Nuko i Beteli hari hatuye umuhanuzi w’umusaza; nuko abahungu be baza bamubwira imirimo yose umuntu w’Imana yari yakoze uwo munsi i Beteli; n’amagambo yari yabwiye umwami, na yo bayabwira se. Se arababaza ati: “Yanyuze iyihe nzira?” Kuko abahungu be bari babonye inzira umuntu w’Imana wavuye i Buyuda yanyuzemo. Arababwira ati: “Nundehirire indogobe.” Nuko bamundehirira indogobe, ayuriraho, ajya gukurikira umuntu w’Imana, amusanga yicaye munsi y’umunyinya; aramubaza ati: “Mbese ni wowe muntu w’Imana wavuye i Buyuda?” Aramusubiza ati: “Ni jye.” Nuko aramubwira ati: “Taha iwanjye turye umugati.” Aramusubiza ati: “Sinshobora kugarukana nawe, cyangwa ngo ninjire iwawe; kandi sinzaryana nawe umugati cyangwa ngo nywerane nawe amazi muri aha hantu. Kuko nabwiwe n’ijambo ry’Uwiteka ngo: Ntuzarye umugati kandi ntuzanywe amazi yo muri yo hantu, kandi ntuzagaruke unyuze mu nzira wanyuzemo uza.” Na we aramubwira ati: “Nanone ndi umuhanuzi nkawe; kandi marayika yambwiye mu ijambo ry’Uwiteka ati: Mugarurane iwawe, kugira ngo arye umugati kandi anywe amazi.” Ariko yamubeshye. Nuko agarukana na we, arira umugati mu nzu ye, anywa n’amazi. 1 Abami 13:11–19.
The disobedient prophet ate and drank with the lying prophet of Samaria, meaning he accepted the message of an apostate prophet, and rejected the message of the Lord. The message he had faithfully delivered the same day. He knew full well he was not to return, but he did it anyway. Sister White informs us that if the “son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent.” In Millerite history the first angel had lightened the earth with its glory. In 1840, the first angel’s message was carried to every mission station in the world.
Umuhanuzi utumvira yaririye kandi anywera hamwe n’umuhanuzi w’umubeshyi w’i Samariya, bisobanura ko yemeye ubutumwa bw’umuhanuzi w’umuhakanyi, maze yanga ubutumwa bw’Uwiteka. Ubutumwa yari yatanze uwo munsi nyine ari umwizerwa. Yari azi neza rwose ko atagombaga kugaruka, nyamara arabikora. Mushiki wa White atumenyesha ko iyo “umwana w’uburiganya n’umugabo w’umuhamya w’ibinyoma yakiriwe n’itorero ryahawe umucyo mwinshi, ibihamya byinshi, iryo torero rizajugunya ubutumwa Uwiteka yariryoherereje.” Mu mateka y’Abamillerite, ubutumwa bw’umumarayika wa mbere bwari bwaramurikiye isi n’ikuzo ryabwo. Mu mwaka wa 1840, ubutumwa bw’umumarayika wa mbere bwagejejwe kuri buri kigo cy’ubumisiyoneri cyo mu isi yose.
“The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“Amakuru y’uko Umwami wacu agiye kuza vuba muri iyi si yacu afite imbaraga n’ubwiza bukomeye ni ukuri, kandi mu mwaka wa 1840 amajwi menshi yarazamuwe mu kuyatangaza.” Manuscript Releases, volume 9, 134.
Shortly thereafter, Millerite Adventism returned to “the lie” of apostate Protestantism’s methodology, and discarded “the message of the Lord” which God had sent through William Miller. They discarded the message of Moses as presented by Elijah, and the “lie” received at the beginning in Millerite history, represents the “lie” that is believed at the end; the “lie” which brings strong delusion upon Laodicean Adventism.
Nyuma y’igihe gito, Uvugabutumwa bw’Abadivantisiti ba Miller bwagarukiye ku “kinyoma” cy’uburyo bw’imyigishirize bwa Giporotesitanti cy’ubuhakanyi, maze buta “ubutumwa bw’Umwami” Imana yari yarohereje ibunyujije kuri William Miller. Bateye umugongo ubutumwa bwa Mose nk’uko bwatanzwe na Eliya, kandi “ikinyoma” cyakiriwe mu itangiriro ry’amateka y’Abadivantisiti ba Miller, ni cyo kigereranya “ikinyoma” cyizerwa ku iherezo; “ikinyoma” kizanzaho Ubudivantisiti bw’i Lawodikiya ubuyobe bukomeye.
And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:10–12.
kandi mu buriganya bwose bw’ubugome buri muri abazarimbuka; kuko batemeye urukundo rw’ukuri kugira ngo bakizwe. Ni cyo gituma Imana izaboherereza ubuyobe bukomeye, kugira ngo bizere ikinyoma; kugira ngo bose badizezwa urubanza, bo batizeye ukuri ahubwo bakishimira gukiranirwa. 2 Abatesalonike 2:10–12.
We are attempting to demonstrate the role of Elijah as a symbol in connection with the parallel histories of the horn of Protestantism and the horn of Republicanism during the period that the sixth kingdom of Bible prophecy reigns. The difficulty in bringing all the issues of 1863 together prophetically, at least for me, is the various interrelated lines that border on the concept of “circuitous logic”. A straight forward logic is always the best approach, but identifying divine truths and the relationships of those truths to each other is a difficult work, for they are found in the Bible “here a little and there a little.”
Turagerageza kwerekana uruhare rwa Eliya nk’ikimenyetso gifitanye isano n’amateka abangikanye y’ihembe ry’Ubuporotesitanti n’ihembe ry’Urepublika mu gihe ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya butegeka. Ikigoranye mu guhuriza hamwe ku buryo bw’ubuhanuzi ibibazo byose byo mu mwaka wa 1863, nibura kuri jye, ni imirongo inyuranye ariko ifitanye isano yegera igitekerezo cy’“imyumvire izenguruka”. Uburyo bw’imitekerereze butaziguye buri gihe ni bwo buryo bwiza kurusha ubundi, ariko kumenya ukuri kw’Imana no kumenya isano iri hagati y’uko kuri n’uko kuri ni umurimo ukomeye, kuko kuboneka muri Bibiliya “aha hato, n’ahandi hato.”
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little. Isaiah 28:9, 10.
Ni nde azigisha kumenya? Kandi ni nde azatuma asobanukirwa inyigisho? Ni abakuwe ku mashereka, bakavanwa ku mabere. Kuko itegeko rigomba kuba ku itegeko, itegeko ku itegeko; umurongo ku murongo, umurongo ku murongo; hano bikeya, na hino bikeya. Yesaya 28:9, 10.
It is also a difficult work when your target audience consists of those that are familiar with the primary truths you are addressing, but others are new to it all. Virtually all the truths I intend to give an overview of in this article, can be found in Habakkuk’s Tables. For fear of sounding as if I am using ‘circuitous logic’, I am going to tell you where we are going, in advance of actually going there.
Ni umurimo ukomeye kandi iyo abo ugamije kubwira barimo abamenyereye ukuri kw’ibanze urimo kuvugaho, mu gihe abandi bo ari bashya rwose muri ibyo byose. Hafi ukuri kose nshaka gutanga incamake yako muri iyi nyandiko, kuboneka mu Mbonerahamwe za Habakuki. Kugira ngo nirinde kumvikana nk’ukoresha “imitekerereze izenguruka”, ngiye kubabwira aho tujya, mbere y’uko tuhagera koko.
In 1863, Laodicean Millerite Adventism set up an image of jealousy. The image of jealousy represents the first of Laodicean Adventism’s four generations.
Mu 1863, Ubwadiventisime bw’Abarayodikiya bwa ba Millerite bwashyizeho ishusho y’ishyari. Iyo shusho y’ishyari igereranya igisekuru cya mbere mu bisekuru bine by’Ubwadiventisime bw’Abarayodikiya.
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, ubungubu uterere amaso yawe werekeye mu majyaruguru. Nuko nterera amaso yanjye werekeye mu majyaruguru; maze dore, ku ruhande rw’amajyaruguru ku irembo ry’igicaniro, ku bwinjiriro hari ya shusho y’ishyari. Ezekiel 8:5.
The four generations of the Seventh-day Adventist church are represented in various passages of Scripture, but I employ Ezekiel eight as the primary point of reference. The reason for this is that chapter eight leads into chapter nine. In Ezekiel nine, the sealing of the one hundred and forty-four thousand is illustrated, and in Testimonies, volume five, Sister White clearly identifies this fact. In Sister White’s comments she clearly addresses two classes of worshippers in Jerusalem when the sealing takes place. Ezekiel does the same thing, and the class that does not receive the seal are represented in chapter eight.
Ibisekuru bine by’Itorero ry’Abadiventisiti b’Umunsi wa Karindwi bigaragazwa mu bice bitandukanye by’Ibyanditswe, ariko nkoresha Ezekiyeli 8 nk’aho ngenderaho h’ibanze. Impamvu y’ibi ni uko igice cya munani kiyobora ku gice cya cyenda. Muri Ezekiyeli 9, gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine kurerekanwa, kandi mu gitabo cy’Ubuhamya, umuzingo wa gatanu, Mushiki wacu White agaragaza neza ko ari uko biri. Mu magambo ya Mushiki wacu White, yerekana mu buryo busobanutse ibyiciro bibiri by’abaramyi bo muri Yerusalemu igihe gushyirwaho ikimenyetso bibaye. Ezekiyeli na we abigenza atyo, kandi icyiciro kitakira ikimenyetso kigaragazwa mu gice cya munani.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘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.’
“Itsinda ridaterwa agahinda n’ugusubira inyuma kwabo mu by’umwuka, kandi ntibarire ibyaha by’abandi, bazasigara badafite ikimenyetso cy’Imana. Uwiteka aha ubutumwa intumwa Ze, abagabo bafite intwaro zo kwica mu ntoki zabo ati: ‘Mumukurikire munyure mu murwa, kandi mwice: ijisho ryanyu ntirikababarire, kandi ntimugire impuhwe na nke: mutsembe rwose abasaza n’abasore, abakobwa n’abana bato, n’abagore: ariko ntimukegere umuntu n’umwe uriho ikimenyetso; kandi muhere ku buturo Bwanjye bwera. Nuko batangirira ku basaza bari imbere y’inzu.’”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Aha ni ho tubona ko Itorero—Ahera h’Umwami—ari ryo ryabanje kumva inkoni y’uburakari bw’Imana. Abasaza, ari bo abo Imana yari yarahaye umucyo mwinshi kandi bari barahagaze nk’abarinzi b’inyungu z’umwuka z’abantu, bari baragambaniye ibyo bari barashinzwe. Bari barafashe umwanzuro w’uko tudakwiriye gutegereza ibitangaza no kwigaragaza kudasanzwe kw’imbaraga z’Imana nk’uko byari biri mu minsi ya kera. Ibihe byarahindutse. Ayo magambo akomeza kutizera kwabo, kandi bakavuga bati: Uwiteka ntazakora icyiza, kandi ntazakora n’ikibi. Agira imbabazi nyinshi cyane ku buryo atazahana abantu be mu rubanza. Bityo rero, ‘Amahoro n’umutekano’ ni byo bitangazwa n’abantu batazongera ukundi kurangurura ijwi ryabo nk’impanda kugira ngo bereke ubwoko bw’Imana ibicumuro byabwo n’inzu ya Yakobo ibyaha byayo. Izo mbwa z’ibiragi zitashakaga kubihira ni zo zigerwaho n’ihora rikiranuka ry’Imana yarakajwe. Abagabo, abakobwa, n’abana bato bose bararimbukira hamwe.” Testimonies, volume 5, 211.
Chapter eight is describing those in Jerusalem–“the church” that in the fourth of the four generations–represented as bowing down to the sun.
Igice cya munani gisobanura abari i Yerusalemu—“itorero” riri mu gisekuru cya kane mu bisekuru bine—bagaragajwe nk’abunamira izuba.
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 8:16–18.
Nuko anzana mu rugo rw’imbere rw’inzu y’Uwiteka; maze dore, ku rugi rw’urusengero rw’Uwiteka, hagati y’umuryango n’igicaniro, hari abagabo nka makumyabiri na batanu, bateye imigongo ku rusengero rw’Uwiteka, amaso yabo yerekeye iburasirazuba; kandi basengaga izuba, berekeye iburasirazuba. Nuko arambaza ati: Mbese ibi urabibonye, wa mwana w’umuntu we? Mbese ku nzu ya Yuda ni ikintu cyoroheje gukora aya mahano bakorera hano? Kuko bujuje igihugu urugomo, kandi bongeye kunkangurira uburakari; kandi dore, bashyira ishami ku mazuru yabo. Ni cyo gituma nanjye nzabagenzereza uburakari bukaze: ijisho ryanjye ntirizabababarira, kandi sinzabagirira impuhwe; kandi nubwo bazarangurura ijwi cyane mu matwi yanjye, sinzabumva. Ezekiyeli 8:16–18.
Just as with the evil report of the ten spies, the twenty-five leaders of the rebellion that are worshipping the sun have “provoked” the Lord to anger. The Sunday law is the “day of provocation” which the prophets point forward to. Chapter nine describes those that receive the seal of God at the same point in time, for it is simply repeating and enlarging upon chapter eight.
Nk’uko byagenze ku nkuru mbi y’abatasi icumi, ni ko n’abayobozi makumyabiri na batanu b’ubwigomeke baramya izuba “barakaje” Uwiteka. Itegeko ryo ku cyumweru ni ryo “munsi wo kumukaza,” ari wo abahanuzi berekezaho imbere. Igice cya cyenda gisobanura abahabwa ikimenyetso cy’Imana muri uwo mwanya nyir’izina, kuko ari ugusubiramo gusa no kwagura ibyavuzwe mu gice cya munani.
“This sealing of the servants of God [Revelation seven] is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“Iki gushyirwaho ikimenyetso ku bagaragu b’Imana [Ibyahishuwe 7] ni ko kuri kwerekanywe Ezekiyeli mu iyerekwa.” Testimonies to Ministers, 445.
In 1863, the first generation of Laodicean Adventism began its wandering through the wilderness. The prophetic history that identifies the image of jealousy in 1863, was the golden calf of Aaron. The prophetic characteristics of the golden calf are that it was an image of a beast, and it was gold. Gold is the symbol of Babylon, so Aaron’s golden calf was the image of the beast of Babylon. The image of the beast is only defined as the combination of church and state with the church in control of the relationship.
Mu 1863, igisekuru cya mbere cy’Abadiventisti b’i Lawodikiya cyatangiye kuzerera mu butayu. Amateka y’ubuhanuzi agaragaza ishusho y’ishyari yo mu 1863, yari ya nyana y’izahabu ya Aroni. Ibiranga by’ubuhanuzi bya ya nyana y’izahabu ni uko yari ishusho y’inyamaswa, kandi yari iy’izahabu. Izahabu ni ikimenyetso cya Babuloni, bityo ya nyana y’izahabu ya Aroni yari ishusho y’inyamaswa ya Babuloni. Ishusho y’inyamaswa isobanurwa gusa nk’uguhuriza hamwe kw’itorero na leta, itorero rikaba ari ryo rigenzura iyo mibanire.
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
“Ariko se ‘igishushanyo cy’inyamaswa’ ni iki? Kandi se kizaremwa gite? Icyo gishushanyo gikozwe n’inyamaswa ifite amahembe abiri, kandi ni igishushanyo cy’inyamaswa. Nanone kandi cyitwa igishushanyo cy’inyamaswa. Bityo rero, kugira ngo tumenye uko icyo gishushanyo gisa n’uburyo kizaremwamo, tugomba kwiga imiterere bwite y’iyo nyamaswa ubwayo—ubupapa.
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
“Igihe Itorero rya mbere ryanduzwaga no kuva ku bworoherane bw’ubutumwa bwiza no kwemera imihango n’imigenzo ya gipagani, ryatakaje Umwuka n’imbaraga by’Imana; maze kugira ngo ritegeke imitimanama y’abantu, rishaka gushyigikirwa n’ubutegetsi bw’isi. Ingaruka yabyo yabaye ubupapa, ni ukuvuga itorero ryagenzuraga ububasha bw’igihugu kandi rikabukoresha guteza imbere imigambi yaryo bwite, cyane cyane mu guhana ‘ubuyobe.’ Kugira ngo Leta Zunze Ubumwe z’Amerika zireme ishusho ya ya nyamaswa, ububasha bw’idini bugomba kugenzura ubutegetsi bwa gisivili ku buryo ububasha bw’igihugu na bwo buzakoreshejwa n’itorero kugira ngo risohoze imigambi yaryo bwite.” The Great Controversy, 443.
The calf built by Aaron, was built when Moses was receiving the Ten Commandments. The second commandment forbids the worship of idols, and includes a partial description of God’s character, when it identifies God as a jealous God.
Inyana y’inyana yakozwe na Aroni, yakozwe ubwo Mose yarimo ahabwa Amategeko Icumi. Itegeko rya kabiri ribuza kuramya ibigirwamana, kandi rikubiyemo igice cy’isobanuro cy’imico y’Imana, igihe rigaragaza Imana ko ari Imana ifuha.
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: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.
Ntukikore ikigirwamana kibajwe, cyangwa igisa n’ikintu cyose kiri mu ijuru hejuru, cyangwa kiri mu isi hasi, cyangwa kiri mu mazi munsi y’isi: ntukabyikubite imbere, kandi ntukabikorere; kuko jyewe Uwiteka Imana yawe ndi Imana ifuha, ihana abana ibicumuro bya ba se, ikabigeza ku buzukuruza kugeza ku gisekuru cya gatatu n’icya kane cy’abanyanga; kandi ikagirira imbabazi ibihumbi by’abankunda, bakitondera amategeko yanjye. Kuva 20:4–6.
Aaron’s image of the golden calf, being an idol, represents an image of jealousy, for it produced the righteous indignation that compelled Moses to throw down and break the first two tables of the Ten Commandments. We intend to show that the counterfeit chart of 1863, was represented by Aaron’s golden calf. God’s jealousy was manifested towards Aaron’s golden calf, for the golden calf represented a false god. The calf was the counterfeit representation of God. Aaron proclaimed that it represented the gods that had delivered them from Egyptian bondage. The two tables which Moses broke in that very history, were a “transcript” of the true God’s character, the God that had actually brought them out of Egypt. The counterfeit chart produced in 1863, is an image of jealousy, for it broke the two tables of Habakkuk chapter two by removing the seven times of Moses’ oath.
Ishusho rya Aroni ry’inyana y’izahabu, kubera ko ryari ikigirwamana, rigereranya ishusho y’ishyari, kuko ryabyaye uburakari bukiranuka bwatumye Mose ajugunya hasi kandi amenagura bya bisate bibiri bya mbere by’Amategeko Cumi. Dushaka kwerekana ko imbonerahamwe mpimbano yo mu 1863 yagereranyijwe n’inyana y’izahabu ya Aroni. Ishyari ry’Imana ryagaragajwe ku nyana y’izahabu ya Aroni, kuko inyana y’izahabu yagereranyaga imana y’ikinyoma. Iyo nyana yari ishusho mpimbano y’Imana. Aroni yatangaje ko yagereranyaga imana zabakuye mu bubata bwo mu Egiputa. Ibyo bisate bibiri Mose yamenaguye muri ayo mateka nyene, byari “inyandiko mvano” y’imico y’Imana y’ukuri, ari yo Mana yari yarabakuye koko mu Egiputa. Imbonerahamwe mpimbano yakozwe mu 1863 ni ishusho y’ishyari, kuko yamenaguye ibisate bibiri byo muri Habakuki igice cya kabiri ikuraho ibihe birindwi by’indahiro ya Mose.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.
“Nabonye ko imbonerahamwe yo mu 1843 yayoborwaga n’ukuboko kw’Umwami, kandi ko itagombaga guhindurwa; ko imibare yari imeze nk’uko Yashakaga; ko ukuboko Kwe kwari kuri yo kandi kwatwikiriye ikosa ryari muri imwe muri iyo mibare, ku buryo nta wari gushobora kuribona, kugeza igihe ukuboko Kwe kwakuweho.” Early Writings, 74, 75.
Further Ellen White adds to the command not to altar the 1843 chart, with the qualifications of “except by inspiration.”
Byongeyeho kandi Ellen White yongera ku itegeko ryo kudahindura imbonerahamwe yo mu 1843, ashyiraho umwihariko w’amagambo ngo “keretse binyuze mu guhumekerwa.”
“I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.
“Nabonye ko iyo mbonerahamwe ya kera yari iyobowe n’Umwami, kandi ko nta kimenyetso na kimwe cyayo cyagombaga guhindurwa keretse gusa binyuze ku guhishurirwa. Nabonye ko ibishushanyo byari kuri iyo mbonerahamwe byari uko Imana yashakaga ko biba, kandi ko ukuboko kwayo kwari kuri yo, kugahisha ikosa ryari muri bimwe muri ibyo bishushanyo, kugira ngo hatagira uribona kugeza ubwo ukuboko kwayo kuzakurwaho.” Spalding and Magan, 2.
James and Ellen White were living with Otis Nichol’s family, when Nichol’s prepared and produced the 1850 chart. The only thing that was “altered” with the 1850 chart, was that the year ‘1844’ was used to replace the year ‘1843,’ that had been represented upon the 1843 chart. The only thing “altered” was a correction of the “mistake” that God had held His hand over. The inspiration of the prophetess was in the very home where the 1843 chart was “altered” into the 1850 chart, and the seven times of Leviticus twenty-six remained enshrined upon that chart, as it had been on the 1843 chart.
Yakobo na Ellen White bari babanaga n’umuryango wa Otis Nichol, igihe abo kwa Nichol bateguraga kandi bagakora imbonerahamwe yo mu 1850. Ikintu rukumbi “cyahinduwe” kuri iyo mbonerahamwe yo mu 1850, ni uko umwaka wa “1844” wakoreshejwe mu gusimbura umwaka wa “1843” wari wanditswe ku mbonerahamwe yo mu 1843. Ikintu rukumbi “cyahinduwe” cyari ugukosora “ikosa” Imana yari yarahishije ikiganza cyayo hejuru yaryo. Uguhumekerwa k’umuhanuzikazi kwari muri urwo rugo nyine aho imbonerahamwe yo mu 1843 “yahinduriwe” ikaba iy’1850, kandi ya bihe birindwi byo mu Balewi makumyabiri na gatandatu byakomeje kuguma bishyizweho kuri iyo mbonerahamwe, nk’uko byari biri no ku mbonerahamwe yo mu 1843.
The second commandment includes another piece of this prophetic puzzle, for it identifies that God counts the generations until He visits the iniquity that occurs. 1863, began the first of four generations of the Seventh-day Adventist church, for the Millerite movement ended at that point.
Itegeko rya kabiri ririmo n’ikindi gice cy’iyi nzirukane y’ubuhanuzi, kuko rigaragaza ko Imana ibara ibisekuruza kugeza ubwo isura gukiranirwa kwabayeho. Mu 1863 hatangiye icya mbere mu bisekuru bine by’Itorero ry’Abadiventisiti b’Umunsi wa Karindwi, kuko icyo gihe umuryango wa Millerite wahagarariye aho.
The two tables of the Ten Commandments typify the two tables of Habakkuk, but they also typify the two wave loaves of Pentecost, which were the only offering in the sanctuary service that included sin. The manifestation of God’s power in the giving of the Ten Commandments, the manifestation of God’s power at the Pentecostal outpouring and the manifestation of God’s power in the history of the two charts of the Millerites, all typify the final manifestation of the outpouring of the Holy Spirit in the latter rain. The two wave loaves of Pentecost represent the one hundred and forty-four thousand who are lifted up as an ensign during the latter rain.
Ibyapa bibiri by’Amategeko Cumi bishushanya ibyapa bibiri bya Habakuki, ariko kandi bishushanya n’imitsima ibiri yo kuzunguzwa ya Pentekote, yo yari yo turo twonyine mu murimo w’ubuturo bwera twarimo icyaha. Ukugaragazwa kw’imbaraga z’Imana mu gutangwa kw’Amategeko Cumi, ukugaragazwa kw’imbaraga z’Imana mu isukwa rya Pentekote, n’ukugaragazwa kw’imbaraga z’Imana mu mateka y’ibyapa bibiri by’Abamilerite, byose bishushanya ukugaragazwa kwa nyuma kw’isukwa rya Mwuka Wera mu mvura y’itumba. Imitsima ibiri yo kuzunguzwa ya Pentekote igereranya abantu ibihumbi ijana na mirongo ine na bine bazamurwa nk’ikimenyetso mu mvura y’itumba.
The Pentecostal wave loaves were to be prepared with “leaven”, which represents sin, but the leaven was destroyed by the process of baking.
Imitsima y’umuhengeri ya Pentekote yagombaga guteguranywa irimo “umusemburo”, ushushanya icyaha, ariko uwo musemburo warimbuwe n’igikorwa cyo guteka.
In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.
Muri icyo gihe, abantu benshi cyane bari bateraniye hamwe, ku buryo bakandagiriranaga, atangira kubwira abigishwa be mbere ya byose ati: Mwiyirinde umusemburo w’Abafarisayo, ari wo buryarya. Luka 12:1.
The wave loaves were a first fruit offering.
Imitsima yazunguzwaga yari ituro ry’umuganura.
Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the Lord. Leviticus 23:17.
Muzazana muvuye mu ngo zanyu imigati ibiri yo kuzunguzwa, ikozwe mu migabane ibiri ya kimwe cya cumi; izabe ikozwe mu ifu inoze; izatekwe irimo umusemburo; ni umuganura w’Uwiteka. Abalewi 23:17.
The one hundred and forty-four thousand are the first fruit offering in the last days.
Abantu ibihumbi ijana na mirongo ine na bine ni amaturo y’umuganura yo mu minsi y’imperuka.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
Nuko ndareba, mbona Umwana w’intama ahagaze ku musozi Siyoni, kandi hamwe na we hariho ibihumbi ijana na mirongo ine na bine, bafite izina rya Se ryanditswe ku ruhanga rwabo. Numva ijwi rivuye mu ijuru, rimeze nk’ijwi ry’amazi menshi, kandi nk’ijwi ry’inkuba ikomeye; kandi numva ijwi ry’abacuranzi bacuranga inanga zabo. Baririmba nk’aho ari indirimbo nshya imbere y’intebe y’ubwami, n’imbere ya bya binyabuzima bine n’abakuru; kandi nta muntu washoboraga kwiga iyo ndirimbo keretse ba bihumbi ijana na mirongo ine na bine, bacunguwe bakurwa mu isi. Abo ni bo batandujwe n’abagore; kuko ari amasugi. Abo ni bo bakurikira Umwana w’intama aho ajya hose. Abo bacunguwe mu bantu, baba umuganura ku Mana no ku Mwana w’intama. Kandi mu kanwa kabo nta buriganya bwabonetsemo; kuko ari abatariho umugayo imbere y’intebe y’Imana. Ibyahishuwe 14:1–5.
The class of worshippers in the last days who never die, represented by Elijah will have fully overcome sin, for the fire of purification that is brought upon them by the Messenger of the Covenant, thoroughly bakes out and removes the leaven, from the sons of Levi.
Itsinda ry’abaramya bo mu minsi y’imperuka batazigera bapfa, bahagarariwe na Eliya, rizaba ryaranesheje icyaha rwose, kuko umuriro wo kwezwa uzabazanirwaho n’Intumwa y’Isezerano uzatwika neza kandi ukureho umusemburo mu bana ba Lewi.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Dore, nzatuma intumwa yanjye, kandi izandegurira inzira imbere yanjye; kandi Umwami mushaka azatunguka aze mu rusengero rwe, ni we ntumwa y’isezerano mushimishwa na yo: dore, araje, ni ko Uwiteka Nyiringabo avuga. Ariko se ni nde wabasha kwihanganira umunsi wo kuza kwe? kandi ni nde wazahagarara igihe azabonekera? kuko ameze nk’umuriro utunganya ibyuma, kandi ameze nk’isabune y’abamesa imyenda: Kandi azicara nk’utunganya kandi nk’uhumanura ifeza: kandi azahumanura bene Lewi, kandi azabatunganya nk’izahabu n’ifeza, kugira ngo batambire Uwiteka ituro mu gukiranuka. Ni bwo ituro rya Yuda n’irya Yerusalemu rizashimisha Uwiteka, nk’uko byahoze mu minsi ya kera, no mu myaka ya mbere. Malaki 3:1–4.
The offering that is “as the days of old” is the Pentecostal wave offering of two loaves. It was lifted up as an offering, identifying the two prophets that were slain in the streets, and who are then lifted up to heaven as an ensign, at the beginning of the Sunday law crisis.
Ituro ritangwa “nk’uko byari bimeze mu minsi ya kera” ni ituro rizunguzwa rya Pentekote ry’imitsima ibiri. Ryazamuwe nk’ituro, rigaragaza abahanuzi babiri bishwe mu mayira, hanyuma bakazamurwa bajyanwa mu ijuru nk’ikimenyetso, mu itangiriro ry’ihungabana ry’itegeko ryo ku cyumweru.
When Aaron produced his golden calf, he pronounced that the calf was the gods that had brought them out of Egypt, and then proclaimed a feast to the Lord.
Igihe Aroni yakoraga inyana ye y’izahabu, yatangaje ko iyo nyana ari yo mana zabakuye muri Egiputa, hanyuma atangaza umunsi mukuru wo guhimbaza Uwiteka.
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. Exodus 32:4, 5.
Abakira mu maboko yabo, ayibaza akoresheje igikoresho cyo kubaza, amaze kuyikuramo inyana y’icyuma gishongeshejwe; maze baravuga bati: Iyi ni yo mana yawe, wa Bisirayeli we, yakuzamuye igukura mu gihugu cya Egiputa. Aroni abyibonye, yubaka igicaniro imbere yayo; Aroni aratangaza, aravuga ati: Ejo ni umunsi mukuru w’Uwiteka. Kuva 32:4, 5.
When the northern kingdom of Israel broke away from the southern kingdom of Judah, Jeroboam, the first king of Israel purposely introduced a counterfeit worship service in two cities, made the same pronouncement as Aaron, claiming his two golden calves were the gods that brought them out of Egypt, and ordained a counterfeit feast as had Aaron.
Ubwo ubwami bwo mu majyaruguru bwa Isirayeli bwitandukanyaga n’ubwami bwo mu majyepfo bwa Yuda, Yerobowamu, umwami wa mbere wa Isirayeli, yashyizeho nkana gahunda y’ukwigana gusenga kw’ukuri mu migi ibiri, atangaza amagambo nk’ayo Aroni yatangaje, avuga ko izo nyana ze ebyiri z’izahabu ari zo mana zabakuye muri Egiputa, kandi ashyiraho umunsi mukuru w’ukwigana nk’uko Aroni yabigenje.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Nuko Yerobowamu yibwira mu mutima ati: Ubu ubwami buzasubira mu nzu ya Dawidi. Niba ubu bwoko buzamuka bugiye gutambira mu nzu y’Uwiteka i Yerusalemu, umutima w’ubu bwoko uzongera guhindukira ukajya ku mwami wabwo, ari we Rehobowamu umwami w’u Buyuda; bazanyica, basubire kuri Rehobowamu umwami w’u Buyuda. Ni cyo cyatumye umwami agisha inama, akora inyana ebyiri z’izahabu, arababwira ati: Birabaruhije cyane kuzamuka i Yerusalemu; dore imana zawe, wa Bisirayeli we, zagukuye mu gihugu cya Egiputa. Imwe ayishyira i Beteli, indi ayishyira i Dani. Icyo kintu kiba icyaha, kuko abantu bagendaga gusenga imbere y’imwe, ndetse bakagera i Dani. Yubaka inzu z’ahasengerwaga ku misozi miremire, ashyiraho abatambyi akuye mu bantu basanzwe, abatari abo mu bana ba Lewi. Yerobowamu ashyiraho umunsi mukuru mu kwezi kwa munani, ku munsi wa cumi na gatanu w’ukwezi, usa n’umunsi mukuru wo mu Buyuda, maze atambira ku gicaniro. Uko ni ko yabigenje i Beteli, atambira inyana yari yarakoze; kandi ashyira i Beteli abatambyi b’ahasengerwaga ku misozi miremire yari yarubatse. Nuko ku munsi wa cumi na gatanu w’ukwezi kwa munani, ari ko kwezi yari yarishyiriyeho mu mutima we ubwe, atambira ku gicaniro yari yarakoreye i Beteli; ategura umunsi mukuru ugenewe Abisirayeli, atambira ku gicaniro, kandi yotsa imibavu. 1 Abami 12:26–33.
Dan means judgment, and represents a state; Bethel means the house of God. With Aaron’s rebellion as with king Jeroboam’s the symbols identify the combination of church and state that ultimately takes place at the Sunday law in the United States.
Dani bisobanura urubanza, kandi agereranya imimerere; Beteli bisobanura inzu y’Imana. Mu bugome bwa Aroni kimwe n’ubwa mwami Yerobowamu, ibimenyetso biranga ihuriro ry’itorero na Leta amaherezo rishyirwaho mu itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika.
The Sunday law occurs at the end of Adventism and in the beginning of Adventism, the movement, which had been identified as the Protestant horn in the summer of 1844, came together legally with the Republican horn. Thus, Aaron and Jeroboam’s rebellion represents both 1863, and the soon-coming Sunday law.
Itegeko ryo ku Cyumweru riba ku iherezo ry’Abadivantisiti, kandi ku ntangiriro y’Abadivantisiti, uwo mutwe, wari waramenyekanyijwe nk’ihembe ry’Abaporotesitanti mu cyi cyo mu 1844, waje kwishyira hamwe mu buryo bw’amategeko n’ihembe rya Repubulikani. Bityo, ubwigomeke bwa Aroni na Yerobowamu bugaragaza byombi 1863 n’itegeko ryo ku Cyumweru rigiye kuza vuba.
The reason that the messenger of the covenant purifies the “sons of Levi” and not any other of the tribes, is because at the rebellion of Aaron’s golden calf, it was the Levites that stood with Moses. For their faithfulness, they were then made the tribe that represented the priesthood, an honor which had been previously designed to consist of the firstborn of each of the tribes. This is why Jeroboam made sure that his counterfeit priesthood was not of the sons of Levi, and instead made his priesthood “of the lowest of the people, which were not of the sons of Levi.”
Impamvu intumwa y’isezerano ihumanura “bene Lewi” kandi ntihumanure andi moko ayo ari yo yose, ni uko mu bugome bwo kwigomeka kw’inyana y’izahabu ya Aroni, Abalewi ari bo bahagaze ku ruhande rwa Mose. Kubera ubudahemuka bwabo, ni bwo bahise bagirwa ubwoko bwahagarariraga ubutambyi, icyubahiro cyari cyarateganyirijwe mbere kuba icy’ab’imfura bo muri buri bwoko. Ni yo mpamvu Yerobowamu yitaye cyane ku buryo ubutambyi bwe bw’impimbano butaba ubw’abana ba Lewi, ahubwo agashyiraho ubutambyi bwe “akavana mu bantu basuzuguritse kurusha abandi, batari abo mu bana ba Lewi.”
The sons of Levi are those that are purified by fire as an ensign, or wave offering during the Sunday law crisis. The history of the Sunday law crisis in the last days, was typified by the crisis of 1863, when the newly identified Protestant horn became legally attached to the Republican horn. We have one more line of history to address before we begin to work through the passages we have just referenced.
Abahungu ba Lewi ni abezwa n’umuriro nk’ikimenyetso, cyangwa nk’ituro rizunguzwa mu gihe cy’ingorane z’itegeko ryo ku Cyumweru. Amateka y’ingorane z’itegeko ryo ku Cyumweru mu minsi y’imperuka, yagereranyijwe mbere n’ingorane zo mu mwaka wa 1863, igihe ihembe ry’Abaporotesitanti ryari rimaze kumenyekana rihujwe ku mugaragaro n’ihembe ry’Abarepubulikani. Haracyari umurongo umwe w’amateka tugomba kubanza kuvuga ho mbere y’uko dutangira gusuzuma ibyanditswe tumaze kuvuga.
That line is the year 1856, and we will address that in our next article.
Uwo murongo ni umwaka wa 1856, kandi tuzawusobanura mu nyandiko yacu ikurikira.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Ukuza kwa Kristo ari Umutambyi Mukuru wacu akinjira Ahera Cyane, kugira ngo aheze ubuturo bwera, nk’uko byerekanywe muri Daniyeli 8:14; ukuza k’Umwana w’umuntu agana Ahariho Iminsi, nk’uko bigaragazwa muri Daniyeli 7:13; n’ukuza k’Umwami aje mu rusengero Rwe, nk’uko byahanuwe na Malaki, byose ni ibisobanuro by’ikorwa rimwe; kandi ibi ni na byo bishushanywa no kuza k’umukwe ku bukwe, nk’uko Kristo yabivuze mu mugani w’abakobwa icumi bo muri Matayo 25.” The Great Controversy, 426.