God never changes, and therefore Adventism is judged in its fourth generation.

Mungu habadiliki kamwe, na kwa hiyo Uadventista unahukumiwa katika kizazi chake cha nne.

“‘And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

'Akamwita yule mtu aliyevikwa kitani, aliyekuwa na chombo cha mwandishi cha wino ubavuni mwake; na Bwana akamwambia, Pita katikati ya mji, katikati ya Yerusalemu, ukaweke alama katika vipaji vya nyuso za watu wauguao na waliao kwa ajili ya machukizo yote yafanywayo katikati yake. Na kwa wale wengine akasema masikioni mwangu, Enendeni nyuma yake katika mji, mkapige; jicho lenu lisimwache yeyote, wala msiwe na huruma; waueni kabisa wazee na vijana, wanawali, na watoto wadogo, na wanawake; bali msimkaribie mtu yeyote aliye na ile alama; tena anzeni katika patakatifu pangu. Ndipo wakaanza kwa wale wazee waliokuwa mbele ya nyumba.'

“Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.

Yesu yuko karibu kuacha kiti cha rehema cha patakatifu pa mbinguni ili kuvaa mavazi ya kisasi na kumimina ghadhabu Yake katika hukumu juu ya wale ambao hawajaitikia nuru ambayo Mungu amewapa. “Kwa kuwa hukumu juu ya tendo ovu haitekelezwi mara moja, kwa hiyo mioyo ya wana wa wanadamu imekaza nia ndani yao kufanya uovu.” Badala ya kulainishwa na uvumilivu na subira ndefu ambayo Bwana amewadhihirishia, wale wasiomuogopa Mungu wala kupenda kweli huutia nguvu mioyo yao katika mwendo wao mbaya. Lakini hata uvumilivu wa Mungu una mipaka, na wengi wanaivuka mipaka hiyo. Wamezidi mipaka ya neema, kwa hiyo Mungu hana budi kuingilia kati na kutetea heshima Yake mwenyewe.

“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

Kuhusu Waamori, Bwana alisema: ‘Katika kizazi cha nne watarudi hapa tena; kwa maana uovu wa Waamori bado haujatimia.’ Ingawa taifa hili lilijulikana kwa kuabudu sanamu na ufisadi, halikuwa bado limejaza kikombe cha uovu wake, na Mungu hangeutoa amri ya kuliharibu kabisa. Watu walipaswa kuona nguvu za Mungu zikidhihirishwa kwa njia iliyo wazi, ili wasibaki na udhuru. Muumbaji mwenye huruma alikuwa tayari kuvumilia uovu wao hadi kizazi cha nne. Kisha, ikiwa hakuna mabadiliko ya kuwa bora yangeonekana, hukumu zake zingewaangukia.

“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

Kwa usahihi usio na kosa, Yule asiye na kikomo bado anawawekea hesabu mataifa yote. Wakati rehema yake inatolewa kupitia miito ya kutubu, hesabu hii itabaki wazi; lakini takwimu zinapofikia kiwango fulani ambacho Mungu amekiweka, utekelezaji wa ghadhabu yake unaanza. Hesabu hiyo inafungwa. Uvumilivu wa Mungu unakoma. Hakuna tena maombi ya rehema kwa niaba yao.

“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

Nabii, alipoutazama mfululizo wa enzi, aliwekewa wakati huu mbele ya maono yake. Mataifa ya enzi hii yamekuwa wapokeaji wa rehema ambazo hazijawahi kuonekana. Wamepewa baraka teule zaidi za mbinguni, lakini juu yao yameandikwa haya: kiburi kilichoongezeka, tamaa ya mali, uabudu sanamu, dharau kwa Mungu, na utovu mkubwa wa shukrani. Wanafunga upesi hesabu yao na Mungu.

“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

Lakini kinachonifanya nitetemeke ni ukweli kwamba wale waliopokea nuru kuu zaidi na fursa na mapendeleo makuu wamechafuliwa na uovu uliotamalaki. Wakiathiriwa na wasio wa haki wanaowazunguka, wengi, hata miongoni mwa wale wanaokiri kweli, wamepoa na wamesukumwa na mkondo wenye nguvu wa uovu. Dhihaka ya jumla inayoelekezwa kwa uchaji wa kweli na utakatifu huwasababisha wale wasioungana kwa karibu na Mungu kupoteza kicho kwa sheria Yake. Kama wangefuata nuru na kuitii kweli kutoka moyoni, sheria hii takatifu ingeonekana kuwa ya thamani zaidi kwao inapodharauliwa na kuwekwa kando namna hii. Kadiri dharau kwa sheria ya Mungu inavyozidi kudhihirika, mstari wa utenganisho kati ya waishikao sheria Yake na ulimwengu unazidi kuwa wazi. Upendo kwa amri za Kimungu unaongezeka kwa kundi moja kadiri dharau kwa hizo inavyoongezeka kwa kundi jingine.

“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

Mgogoro unakaribia kwa haraka. Takwimu zinazoongezeka kwa kasi zinaonyesha kwamba wakati wa kutembelea kwa Mungu umekaribia. Ingawa anasita kuadhibu, hata hivyo ataadhibu, tena upesi. Wale waendao katika nuru wataona ishara za hatari inayokaribia; lakini hawapaswi kuketi kimya, bila kujali, wakingoja maangamizi, wakijifariji kwa imani kwamba Mungu atawalinda watu wake katika siku ya kutembelea. Si hivyo hata kidogo. Wanapaswa kutambua kwamba ni wajibu wao kufanya kazi kwa bidii kuwaokoa wengine, wakimtazamia Mungu kwa imani thabiti kwa msaada. "Maombi ya bidii ya mwenye haki yanaweza mengi."

“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

Chachu ya utauwa haijapoteza kabisa nguvu zake. Wakati ambapo hatari na kudhoofika kwa kanisa ni vikubwa zaidi, kikundi kidogo kinachosimama katika nuru kitakuwa kikiugua na kulia kwa ajili ya machukizo yanayotendwa katika nchi. Lakini zaidi ya yote, maombi yao yataelekezwa kwa niaba ya kanisa kwa sababu wanachama wake wanafanya kama ulimwengu unavyofanya.

“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

Maombi ya bidii ya hawa wachache waaminifu hayatakuwa bure. Bwana atakapotokea kama mlipiza kisasi, atakuja pia kama mlinzi wa wote ambao wamehifadhi imani katika usafi wake na wamejilinda wasitiwe doa na ulimwengu. Ni wakati huo ndipo Mungu ameahidi kuwalipizia kisasi wateule wake wanaomlilia mchana na usiku, ijapokuwa anawavumilia kwa muda mrefu.

“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.

Amri ni: 'Pita katikati ya mji, katikati ya Yerusalemu, nawe uweke alama juu ya vipaji vya nyuso vya watu wanaougua na kulia kwa ajili ya machukizo yote yanayotendeka katikati mwake.' Hawa wanaougua na kulia walikuwa wakitangaza maneno ya uzima; waliwakemea, waliwashauri, na kuwasihi. Baadhi ya wale waliokuwa wakimvunjia Mungu heshima walitubu na kunyenyekea mioyo yao mbele zake. Lakini utukufu wa Bwana ulikuwa umeondoka Israeli; ingawa wengi waliendelea na maumbo ya dini, nguvu na uwepo wake vilikosekana. Ushuhuda, juzuu ya 5, 207-210.

The illustration of God’s judgment that Sister White is identifying in the passage is the judgment brought upon the city of Jerusalem, which in the last days is the Seventh-day Adventist church. The judgment is finalized at the Sunday law, for it is there that the seal of God and mark of the beast are impressed. Ezekiel chapter eight identifies four escalating abominations. The first verse emphasizes the vision is to be understood just before probation closes by identifying the fifth day of the sixth month of the sixth year.

Kielelezo cha hukumu ya Mungu ambacho Dada White anakitambua katika kifungu hicho ni hukumu iliyoletwa juu ya mji wa Yerusalemu, ambao katika siku za mwisho ni Kanisa la Waadventista wa Sabato. Hukumu hiyo inatamatishwa katika sheria ya Jumapili, kwa kuwa ni hapo ndipo muhuri wa Mungu na chapa ya mnyama vinawekwa. Ezekieli sura ya nane inaonyesha machukizo manne yanayozidi kuongezeka. Aya ya kwanza inasisitiza kwamba maono hayo yaeleweke kabla tu ya kufungwa kwa mlango wa rehema, kwa kuitaja siku ya tano ya mwezi wa sita wa mwaka wa sita.

Ezekiel did not need to include that historical point of reference. He could have simply written, “And it came to pass as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me.” The fact that he included the reference to the day before “666,” is a prophetic reference for students of prophecy. The reference for those who have the victory of the number of the beast’s name know “666,” is an element of the Revelation of Jesus Christ, which is unsealed just before probation closes. They know this for they are the people of God, that according to Peter, “in times past were not the people of God.”

Ezekieli hakuwa na haja ya kujumuisha ile rejea ya kihistoria. Angeweza tu kuandika, "Ikawa nilipokuwa nimeketi nyumbani mwangu, na wazee wa Yuda walikuwa wameketi mbele yangu, mkono wa Bwana Mungu ukaniangukia pale." Ukweli kwamba alijumuisha rejea ya siku kabla ya "666," ni rejea ya kinabii kwa wanafunzi wa unabii. Rejea hiyo, kwa wale walio na ushindi juu ya nambari ya jina la mnyama, wanaojua "666," ni kipengele cha Ufunuo wa Yesu Kristo, ambacho kinaondolewa muhuri kabla tu ya kufungwa kwa kipindi cha rehema. Wanalijua hili kwa sababu wao ni watu wa Mungu, ambao, kwa mujibu wa Petro, "hapo zamani hawakuwa watu wa Mungu."

In 1 Peter chapter two the people who are now the people of God, “have tasted that the Lord is gracious.” They are those who have prophetically “eaten” the word of God, as opposed to those who refused to eat the word of God. All the prophets speak of the last days, and in John chapter six, Jesus gave the message that His disciples must eat His flesh and drink His blood. In that chapter the disciples that refused to eat His flesh and drink His blood, did so in verse sixty-six.

Katika 1 Petro sura ya pili, watu ambao sasa ni watu wa Mungu, "wameonja ya kuwa Bwana ni mwenye neema." Hao ni wale ambao kwa namna ya kinabii "wamekula" neno la Mungu, kinyume na wale waliokataa kula neno la Mungu. Manabii wote wanazungumza juu ya siku za mwisho, na katika Yohana sura ya sita, Yesu alitoa ujumbe kwamba wanafunzi Wake lazima wale mwili Wake na wanywe damu Yake. Katika sura hiyo, wanafunzi waliokataa kula mwili Wake na kunywa damu Yake walifanya hivyo katika mstari wa sitini na sita.

From that time many of his disciples went back, and walked no more with him. John 6:66.

Tangu wakati huo wanafunzi wake wengi walirudi nyuma, wala hawakutembea tena pamoja naye. Yohana 6:66.

The wise who eat the flesh and drink the blood of Christ in the last days, understand that Christ as Palmoni, is the Wonderful Numberer, and they recognize His signature when it is presented. The number “665,” in the opening verse of Ezekiel eight, is there, for any who wish to see, that it is identifying at least two important prophetic points. The first is that the message is to be understood as covering a period of time before the Sunday law. The second is that the number “666” is in one of only two verses in the book of Revelation, that is qualified by identifying that the “wise” would understand in the last days.

Wenye hekima wanaokula mwili na kunywa damu ya Kristo katika siku za mwisho, wanaelewa kwamba Kristo kama Palmoni, ni Mwenye Kuhesabu wa Ajabu, na wanatambua Sahihi Yake inapowasilishwa. Nambari "665," katika mstari wa kwanza wa Ezekieli sura ya nane, ipo, kwa yeyote anayetaka kuona, ikionyesha kwamba inabainisha angalau vipengele viwili muhimu vya kinabii. La kwanza ni kwamba ujumbe unapaswa kueleweka kuwa unahusu kipindi cha kabla ya sheria ya Jumapili. La pili ni kwamba nambari "666" imo katika mojawapo ya mistari miwili tu katika kitabu cha Ufunuo, ambayo yameainishwa kwa kutaja kwamba "wenye hekima" wataelewa katika siku za mwisho.

Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:18.

Hapa ndipo penye hekima. Yeye aliye na akili, na ahesabu hesabu ya mnyama; maana ni hesabu ya mwanadamu; na hesabu yake ni mia sita sitini na sita. Ufunuo 13:18.

The “wise” who understand the increase of knowledge in the last days, when the Revelation of Jesus Christ is unsealed will know that “666,” is an important prophetic symbol for they will have gotten victory over the number. Ezekiel therefore introduces an escalating rebellion in chapter eight, that is represented by four increasing abominations. The final identifies the foolish as bowing down to the sun, thus marking the judgment of Jerusalem (Adventism), in the last days. That judgment takes place in the fourth generation. The four abominations are the symbols of the four generations of Laodicean Adventism.

“Wenye hekima” wanaoelewa ongezeko la maarifa katika siku za mwisho, wakati Ufunuo wa Yesu Kristo unapofunguliwa, watatambua kwamba “666” ni ishara muhimu ya kinabii, kwa kuwa watakuwa wameshinda ile nambari. Hivyo, Ezekieli anatambulisha uasi unaozidi kuongezeka katika sura ya nane, unaowakilishwa na machukizo manne yanayozidi kuwa makubwa. Lile la mwisho linawatambulisha wapumbavu kama wanaosujudu jua, hivyo likiashiria hukumu ya Yerusalemu (Uadventista) katika siku za mwisho. Hukumu hiyo hufanyika katika kizazi cha nne. Machukizo manne hayo ni alama za vizazi vinne vya Uadventista wa Laodikia.

The first generation began in 1863, with the rebellion against Moses’ oath of “seven times.” Twenty-five years later, the rebellion of 1888 was manifested. Thirty-one years later the rebellion of 1919 occurred, represented by W. W. Prescott’s book, “The Doctrine of Christ”. Thirty-eight years after that, in 1957, the rebellion represented by the book, “Questions on Doctrine” took place. We will now begin to demonstrate why these four waymarks align with the four abominations of Ezekiel eight.

Kizazi cha kwanza kilianza mwaka 1863, kwa uasi dhidi ya kiapo cha Musa cha “mara saba.” Miaka ishirini na tano baadaye, uasi wa 1888 ulidhihirika. Miaka thelathini na moja baadaye uasi wa 1919 ulitokea, uliowakilishwa na kitabu cha W. W. Prescott, “The Doctrine of Christ.” Miaka thelathini na minane baada ya hapo, mwaka 1957, uasi uliowakilishwa na kitabu “Questions on Doctrine” ulitokea. Sasa tutaanza kuonyesha kwa nini alama hizi nne za njia zinalingana na machukizo manne ya Ezekieli sura ya nane.

In 1863, Laodicean Adventism introduced a new chart to replace the two charts that were fulfillments of Habakkuk chapter two’s command to, “write the vision and make it plain upon tables.” The 1863 chart dropped the “seven times” from the prophetic illustration, as it had been on the two sacred charts along with the 1260, 1290, and 1335. In Habakkuk the command identified that the tables (in the plural) would be published in a fashion that, “he may run that readeth it.” The 1863 chart was so far off the mark, that it required a handout of explanation to go with it. It was not possible to look at the 1863 chart and “run” without an extra handout.

Mwaka 1863, Uadventista wa Laodikia ulianzisha chati mpya ili kuchukua nafasi ya chati mbili ambazo zilikuwa utimilifu wa amri ya Habakuki sura ya pili: “andika maono na uyafanye wazi juu ya mbao.” Chati ya 1863 iliondoa “mara saba” kutoka katika mchoro wa kinabii, ilhali ilikuwa kwenye zile chati mbili takatifu pamoja na 1260, 1290, na 1335. Katika Habakuki amri hiyo ilibainisha kwamba mbao (kwa wingi) zingechapishwa kwa namna kwamba, “asomaye apate kukimbia.” Chati ya 1863 ilikuwa na hitilafu kubwa kiasi kwamba ilihitaji kijikaratasi cha maelezo kuandamana nayo. Haikuwezekana kuangalia chati ya 1863 na “kukimbia” bila kijikaratasi cha ziada.

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

Na Bwana akanijibu, akasema, Andika njozi, ukaifanye iwe wazi juu ya vibao, ili aisomaye aende mbio. Habakuki 2:2.

The 1863, chart was a counterfeit designed to cover up the true, just as William Miller saw in his dream. The two sacred charts were the symbol of the covenant that Christ made with the people who had just taken the position as the true Protestant horn of the earth beast. Those two charts represented a symbol of the covenant relationship between the Millerites and Christ, who suddenly came to His temple in 1844, and when He came, He came as the Messenger of the Covenant. Ancient Israel illustrates modern Israel, and when Christ took ancient Israel out of the bondage of Egypt, He typified the time when He was to take modern Israel out of the bondage of twelve hundred and sixty years of papal rule. Sister White repeatedly upholds these two histories as parallel histories.

Chati ya mwaka 1863 ilikuwa bandia iliyoundwa kuficha ile ya kweli, kama vile William Miller alivyoona katika ndoto yake. Chati mbili takatifu zilikuwa ishara ya agano ambalo Kristo alifanya na watu ambao hivi karibuni walikuwa wamechukua msimamo kama pembe ya Kiprotestanti ya kweli ya mnyama wa nchi. Chati hizo mbili zilikuwa ishara ya uhusiano wa agano kati ya wafuasi wa Miller na Kristo, ambaye ghafla alikuja hekaluni kwake mwaka 1844, na alipokuja, alikuja kama Mjumbe wa Agano. Israeli ya kale inaonyesha Israeli ya kisasa, na Kristo alipowatoa Israeli ya kale utumwani Misri, aliweka kielelezo cha wakati ambapo angewaondoa Israeli ya kisasa kutoka katika kifungo cha miaka elfu moja mia mbili na sitini ya utawala wa kipapa. Dada White mara kwa mara anasisitiza historia hizi mbili kuwa historia sambamba.

“Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.

"Mwanga uliokusanywa wa enzi zilizopita unatuangazia. Kumbukumbu ya usahaulifu wa Waisraeli imehifadhiwa kwa ajili ya kutupa nuru. Katika enzi hii Mungu ameunyosha mkono Wake ili kujikusanyia watu kutoka kila taifa, kabila na lugha. Katika harakati ya Adventi ametenda kwa ajili ya urithi Wake, kama vile alivyotenda kwa Waisraeli alipowaongoza kutoka Misri. Katika Sikitiko Kuu la mwaka 1844, imani ya watu Wake ilijaribiwa kama ile ya Waebrania kwenye Bahari ya Shamu." Shuhuda, juzuu ya 8, 115, 116.

When the Lord entered into covenant with ancient Israel, He gave two tables to represent the covenant relationship. When the Lord entered into covenant with modern Israel, He gave two tables to represent the covenant relationship. The two tables of the Ten Commandments typify Habakkuk’s two tables. He gave them the two tables shortly after the Red Sea crossing, which Sister White aligns with the great disappointment of 1844. Shortly after 1844, in terms of prophetic history, the Lord produced the second table. Ancient Israel was made the depositaries of God’s law, and modern Israel was made the depositaries of not only God’s law, but also those great prophetic truths.

Bwana alipoingia katika agano na Israeli wa kale, alitoa vibao viwili kuwakilisha uhusiano wa agano. Bwana alipoingia katika agano na Israeli wa kisasa, alitoa vibao viwili kuwakilisha uhusiano wa agano. Vibao viwili vya Amri Kumi vinaashiria vibao viwili vya Habakuki. Aliwapa vibao viwili muda mfupi baada ya kuvuka Bahari ya Shamu, jambo ambalo Dada White analinganisha na Masikitiko Makuu ya 1844. Muda mfupi baada ya 1844, kwa mujibu wa historia ya kinabii, Bwana alitoa kibao cha pili. Israeli wa kale walifanywa kuwa wahifadhi wa sheria ya Mungu, na Israeli wa kisasa walifanywa kuwa wahifadhi si tu wa sheria ya Mungu, bali pia wa zile kweli kuu za kinabii.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.” Testimonies, volume 5, 455.

"Mungu ameita kanisa Lake katika siku hii, kama alivyoliita Israeli ya kale, kusimama kama nuru duniani. Kwa shoka kuu la kweli, yaani ujumbe wa malaika wa kwanza, wa pili, na wa tatu, amewatenga na makanisa na ulimwengu ili kuwaleta katika ukaribu mtakatifu kwake Mwenyewe. Amefanya wawe wawekaji amana wa sheria Yake na amewaaminisha kweli kuu za unabii za wakati huu. Kama vile mafunuo matakatifu yaliyokabidhiwa Israeli ya kale, hivi ni amana takatifu ya kuwasilishwa kwa ulimwengu." Shuhuda, juzuu ya 5, 455.

The first two Commandments identify God’s hatred for idolatry, and in those first two Commandments He identifies that judgment is carried out unto the third and fourth generations, for He identifies that He is a jealous God.

Amri mbili za kwanza zinaonyesha chuki ya Mungu dhidi ya ibada ya sanamu, na katika hizo amri mbili za kwanza anabainisha kwamba hukumu hutekelezwa hadi kizazi cha tatu na cha nne, kwa kuwa anabainisha kuwa Yeye ni Mungu mwenye wivu.

“The law was not spoken at this time exclusively for the benefit of the Hebrews. God honored them by making them the guardians and keepers of His law, but it was to be held as a sacred trust for the whole world. The precepts of the Decalogue are adapted to all mankind, and they were given for the instruction and government of all. Ten precepts, brief, comprehensive, and authoritative, cover the duty of man to God and to his fellow man; and all based upon the great fundamental principle of love. ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.’ Luke 10:27. See also Deuteronomy 6:4, 5; Leviticus 19:18. In the Ten Commandments these principles are carried out in detail, and made applicable to the condition and circumstances of man.

Sheria haikunenwa wakati huo kwa manufaa ya Waebrania peke yao. Mungu aliwaheshimu kwa kuwafanya waangalizi na watunzaji wa sheria Yake, lakini ilipaswa kushikiliwa kama amana takatifu kwa ajili ya ulimwengu wote. Kanuni za Amri Kumi zimeundwa kwa namna inayofaa wanadamu wote, nazo zilitolewa kwa ajili ya mafundisho na mwongozo wa wote. Amri kumi, fupi, kamili, na zenye mamlaka, zinajumuisha wajibu wa mwanadamu kwa Mungu na kwa mwanadamu mwenzake; na yote yamejengwa juu ya kanuni kuu ya msingi ya upendo. 'Mpende Bwana Mungu wako kwa moyo wako wote, na kwa roho yako yote, na kwa nguvu zako zote, na kwa akili zako zote; na jirani yako kama nafsi yako.' Luka 10:27. Tazama pia Kumbukumbu la Torati 6:4, 5; Mambo ya Walawi 19:18. Katika Amri Kumi kanuni hizi zimefafanuliwa kwa undani, na kufanywa ziweze kutumika kulingana na hali na mazingira ya mwanadamu.

“‘Thou shalt have no other gods before Me.’

'Usiwe na miungu mingine mbele yangu.'

“Jehovah, the eternal, self-existent, uncreated One, Himself the Source and Sustainer of all, is alone entitled to supreme reverence and worship. Man is forbidden to give to any other object the first place in his affections or his service. Whatever we cherish that tends to lessen our love for God or to interfere with the service due Him, of that do we make a god.

Yehova, wa milele, anayekuwepo kwa nafsi yake, asiyeumbwa, Yeye ndiye Chanzo na Mlezi wa vyote; ndiye peke yake anayestahili heshima kuu na ibada. Mwanadamu amekatazwa kumpa kitu kingine chochote nafasi ya kwanza katika moyo wake au katika huduma yake. Chochote tunachokithamini ambacho kinaelekea kupunguza upendo wetu kwa Mungu au kuingilia huduma inayomstahili Yeye, hicho hukigeuza kuwa mungu.

“‘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.’

Usijifanyie sanamu ya kuchongwa, wala mfano wa kitu chochote kilicho mbinguni juu, wala kilicho duniani chini, wala kilicho majini chini ya nchi; usivisujudie wala kuvitumikia.

“The second commandment forbids the worship of the true God by images or similitudes. Many heathen nations claimed that their images were mere figures or symbols by which the Deity was worshiped, but God has declared such worship to be sin. The attempt to represent the Eternal One by material objects would lower man’s conception of God. The mind, turned away from the infinite perfection of Jehovah, would be attracted to the creature rather than to the Creator. And as his conceptions of God were lowered, so would man become degraded.

Amri ya pili inakataza kumwabudu Mungu wa kweli kwa sanamu au mifano. Mataifa mengi ya kipagani yalidai kwamba sanamu zao zilikuwa maumbo au alama tu ambazo kwa njia zao Uungu uliabudiwa, lakini Mungu ametangaza kwamba ibada kama hiyo ni dhambi. Jaribio la kumwakilisha Yule wa Milele kwa vitu vya kimwili lingeshusha dhana ya mwanadamu kuhusu Mungu. Akili, ikigeuzwa mbali na ukamilifu usio na mipaka wa Yehova, ingevutwa kwa kiumbe badala ya Muumba. Na kadiri dhana zake za Mungu zinavyoshuka, ndivyo mwanadamu anavyodidimia.

“‘I the Lord thy God am a jealous God.’ The close and sacred relation of God to His people is represented under the figure of marriage. Idolatry being spiritual adultery, the displeasure of God against it is fitly called jealousy.” Patriarchs and Prophets, 305, 306.

"'Mimi Bwana Mungu wako ni Mungu mwenye wivu.' Uhusiano wa karibu na mtakatifu kati ya Mungu na watu wake umeonyeshwa kwa mfano wa ndoa. Kwa kuwa ibada ya sanamu ni uzinzi wa kiroho, kutokupendezwa kwa Mungu dhidi yake huitwa ipasavyo wivu." Patriarchs and Prophets, 305, 306.

God’s jealousy is especially manifested against idolatry, and it is not a coincidence that the first abomination in Ezekiel chapter eight is “an image of jealousy.”

Wivu wa Mungu hujidhihirisha hasa dhidi ya ibada ya sanamu, na si kwa sadfa kwamba chukizo la kwanza katika Ezekieli sura ya nane ni "sanamu ya wivu."

And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:1–5.

Ikawa katika mwaka wa sita, mwezi wa sita, siku ya tano ya mwezi, nilipokuwa nimeketi nyumbani mwangu, na wazee wa Yuda waliketi mbele yangu, mkono wa Bwana Mungu ukaanguka juu yangu pale. Kisha nikaona, na tazama, kulikuwa na mfano wenye kufanana na mwonekano wa moto; kuanzia viuno vyake kwenda chini, ulikuwa moto; na kutoka viuno vyake kwenda juu, kama mwonekano wa mng’aro, kama rangi ya kaharabu. Akanyoosha umbo la mkono, akanishika kwa kikundi cha nywele za kichwa changu; na Roho akaninua kati ya nchi na mbingu, akanileta katika maono ya Mungu mpaka Yerusalemu, hata mlangoni pa lango la ndani linalotazama kaskazini; palipowekwa sanamu ya wivu, iliyosababisha wivu. Na tazama, utukufu wa Mungu wa Israeli ulikuwapo huko, sawasawa na maono niliyoyaona katika uwanda. Kisha akaniambia, Mwana wa mwanadamu, inua sasa macho yako upande wa kaskazini. Basi nikainua macho yangu upande wa kaskazini, na tazama, upande wa kaskazini kwenye lango la madhabahu palikuwa na sanamu hii ya wivu katika ingilio.

The image of jealousy is the first of four escalating abominations that Ezekiel is shown. The image of jealousy represents the beginning of the first of four generations of escalating rebellion in Adventism. The first generation began in 1863.

Sanamu ya wivu ni ya kwanza kati ya machukizo manne yanayozidi kuongezeka ambayo Ezekieli anaonyeshwa. Sanamu ya wivu inawakilisha mwanzo wa kizazi cha kwanza kati ya vizazi vinne vya uasi unaozidi kuongezeka katika Uadventista. Kizazi cha kwanza kilianza mwaka 1863.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

“Kila mmoja wa manabii wa kale alinena si sana kwa ajili ya nyakati zao wenyewe bali kwa ajili ya nyakati zetu, hivyo unabii wao una nguvu kwetu. ‘Basi mambo hayo yote yaliwapata wao kuwa vielelezo; tena yakaandikwa ili kutuonya sisi, ambao mwisho wa dunia umetufikia.’ 1 Wakorintho 10:11. ‘Walifunuliwa ya kuwa hawakujitumikia wenyewe, bali walituhudumia sisi kwa mambo hayo, ambayo sasa mmehubiriwa na hao waliowahubiria injili kwa Roho Mtakatifu aliyeshushwa kutoka mbinguni; mambo hayo ndiyo ambayo malaika hutamani kuyachunguza.’ 1 Petro 1:12....”

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

“Biblia imekusanya na kufunga pamoja hazina zake kwa ajili ya kizazi hiki cha mwisho. Matukio yote makuu na mambo yenye uzito ya historia ya Agano la Kale yamekuwa yakijirudia, na bado yanajirudia, katika kanisa katika siku hizi za mwisho.” Ujumbe Teule, kitabu cha 3, 338, 339.