Article

# The Book of Daniel - Number Sixty-Nine

Igitabo cya Daniyeli – Umubare wa Mirongo Itandatu n’Icyenda

Unveiling the Generational Cycle: The Four Abominations of Adventism

Guhishura Uruziga rw’Ibikurikirana mu Bisekuru: Amahano Ane y’Adiventisimu

Author

Jeff Pippenger

Published

February 2, 2024

Formats

PDF
Word
Song MP3

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

Imana ntihinduka na hato, bityo rero Uwadiventisiti bucirwa urubanza mu gisekuru cyabwo cya kane.

> “‘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.’

> “Nuko ahamagara wa mugabo wari wambaye imyenda y’ibitare, wari ufite ihembe ririmo wino y’umwanditsi ku rubavu rwe; maze Uwiteka aramubwira ati: Genda unyure hagati mu murwa, hagati muri Yerusalemu, ushire ikimenyetso ku gahanga k’abantu basuhuza umutima kandi bataka kubera ibizira byose bikorerwa hagati muri wo. Nuko ab’abandi arababwira numva ati: Nimumukurikire munyure mu murwa, mwice; ijisho ryanyu ntirigire uwo ribabarira, kandi ntimugire impuhwe na mba: mwice rwose abasaza n’abasore, inkumi n’abana bato, n’abagore; ariko ntimukegere umuntu n’umwe uriho ikimenyetso; kandi mutangirire ahera Hanjye. Nuko batangirira ku basaza bari imbere y’Inzu.”

> “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 ari hafi kuva ku ntebe y’imbabazi yo mu buturo bwera bwo mu ijuru kugira ngo yambare imyambaro yo guhora no gusuka umujinya we mu manza azasohoza ku batitabiriye umucyo Imana yabahaye. ‘Kubera ko urubanza ku gikorwa kibi rudasohozwa vuba, ni cyo gituma umutima w’abana b’abantu ushyirwamo rwose gukora ibibi.’ Aho koroshywa n’uko Umwami yabihanganiye kandi akabarambiraho, abatubaha Imana kandi badakunda ukuri bakomeza imitima yabo mu nzira yabo mbi. Ariko no kwihangana kw’Imana kugira aho kugarukira, kandi benshi bari kurenga iyo mipaka. Barenze imbibi z’ubuntu, ni cyo gituma Imana igomba gut intervena no kugaragaza ko icyubahiro cyayo kidashobora gusuzugurwa.”

> “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.

> “Ku byerekeye Abamori, Uwiteka yaravuze ati: ‘Mu gisekuru cya kane bazagaruka hano; kuko ubugome bw’Abamori butaruzura.’ Nubwo iri shyanga ryari rizwi cyane kubera gusenga ibigirwamana no kubora kw’imico, ntiryari ryaruzuza igikombe cy’ubugome bwaryo, kandi Imana ntiyari gutanga itegeko ryo kurimburwa kwaryo burundu. Abantu bagombaga kubona imbaraga z’Imana zigaragazwa mu buryo bugaragara cyane, kugira ngo basigare badafite urwitwazo. Umuremyi w’impuhwe yari yiteguye kwihanganira ubugome bwabo kugeza ku gisekuru cya kane. Hanyuma, niba nta mpinduka nziza yari kuboneka, imanza Zayo zari kubageraho.”

> “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.

> “Uw’Itagira iherezo kandi adakosa akomeza kubarurana n’amahanga yose. Mu gihe imbabazi ze zigitegurwa ziherekejwe n’amahamagarirwa yo kwihana, iyo konti izaguma ifunguye; ariko iyo imibare igeze ku rugero runaka Imana yageneyeho, umurimo w’uburakari bwayo uhita utangira. Konti irafungwa. Ukwihangana kw’Imana kurahagarara. Nta kongera kubavuganira ngo bagirirwe imbabazi.”

> “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.

> “Umuhanuzi, ahanga amaso mu binyejana byari imbere, yeretswe iki gihe. Amahanga y’iki gihe yahawe imbabazi zitigeze zibaho mbere. Yahawe imigisha irushije iyindi y’ijuru; ariko yanditsweho ubwibone bwiyongereye, umururumba, gusenga ibigirwamana, gusuzugura Imana, no kudashima gukabije. Ariko arihutira kurangiza ibarura ryayo n’Imana.

> “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.

> “Ariko icyanteza guhinda umushyitsi ni uko abahawe umucyo mwinshi kurusha abandi n’amahirwe menshi kurusha abandi bahumanyijwe n’ubugome bwabaye gikwira hose. Bayobowe n’abakiranirwa babakikije, benshi, ndetse no mu bavuga ko bemera ukuri, bahindutse abakonje kandi batwawe n’umugezi ukomeye w’ibibi. Agasuzuguro kagaragarizwa hose kubaha Imana nyakuri no kwera gatuma abatafatanyije n’Imana bya bugufi batakaza kubaha amategeko yayo. Iyo baza kuba bakurikira umucyo kandi bakumvira ukuri babikuye ku mutima, iri tegeko ryera ryari kurushaho kugaragara nk’irifite agaciro kenshi kuri bo, igihe risuzugurwa rityo kandi rigashyirwa ku ruhande. Uko kutubaha amategeko y’Imana kurushaho kwigaragaza, ni ko umurongo utandukanya abayakurikiza n’ab’isi urushaho kugaragara neza. Gukunda amabwiriza y’ubumana kwiyongera mu itsinda rimwe uko kuyasuzugura kwiyongera mu rindi tsinda.”

> “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.’

> “Imvururu iragenda yegereza vuba. Imibare yiyongera vuba igaragaza ko igihe cyo gusurwa n’Imana gisigaye hafi cyane. Nubwo adakunda guhana, ariko azahana, kandi azabikora bidatinze. Abagenda mu mucyo bazabona ibimenyetso by’akaga kegereje; ariko ntibagomba kwicara batuje, bategereje nta mpungenge irimbuka, bihumuriza ko Imana izakingira ubwoko bwayo ku munsi wo gusurwa. Siko bimeze na busa. Bakwiriye kumenya ko ari inshingano yabo gukora umurimo bashyizeho umwete kugira ngo bakize abandi, bahanze amaso Imana bafite kwizera gukomeye ngo ibafashe. ‘Gusenga gushikamye kandi kuvuye ku mutima k’umukiranutsi kugira umumaro mwinshi.’”

> “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.

> Umusemburo wo kubaha Imana nturazimya rwose imbaraga zawo. Mu gihe akaga n’agahinda by’itorero bigeze ku rwego rukomeye kurusha izindi, itsinda rito rihagaze mu mucyo rizaba rinihira kandi ririra kubera ibizira bikorerwa mu gihugu. Ariko by’umwihariko amasengesho yabo azazamuka basabira itorero, kuko abayoboke baryo bakora bakurikije imigenzereze y’isi.

> “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.

> Amasengesho y'ubudacogora y’aba bake b’indahemuka ntazaba ay’ubusa. Ubwo Uwiteka azasohoka nk’umuhorera, azaza kandi ari umurinzi w’abarindanye ukwizera ubutungane bwakwo kandi bakirinda gukwanduzwa n’isi. Ni muri iki gihe Imana yasezeranye guhorera intore zayo ziyambaza ku manywa na nijoro, nubwo yabatindira.

> “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.

> “Itegeko ni iri: ‘Nyura unyure hagati mu murwa, unyure hagati i Yerusalemu, ushire ikimenyetso ku gahanga k’abagabo banihira kandi baririra ibizira byose bikorerwa hagati yawo.’ Abo banihiraga, bariraga, bari barakomeje kwamamaza amagambo y’ubugingo; bari baracyashye, baragiriye inama, kandi baringinze. Bamwe mu bari barasuzuguye Imana bihannye kandi bicisha bugufi mu mitima yabo imbere yayo. Ariko ubwiza bw’Uwiteka bwari bwaravuye kuri Isirayeli; nubwo benshi bari bagikomeje imihango y’idini, imbaraga zayo n’ukubaho kwayo ntibyari bikiharangwa.” Testimonies, volume 5, 207–210.

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

Urugero rw’urubanza rw’Imana Sister White arimo agaragaza muri uwo murongo ni urubanza rwazanywe ku murwa wa Yerusalemu, ari wo, mu minsi y’imperuka, Itorero ry’Abadiventisiti b’Umunsi wa Karindwi. Urubanza rurangizwa n’itegeko ryo ku cyumweru, kuko ari ho ikimenyetso cy’Imana n’ikimenyetso cy’inyamaswa bishyirwaho. Ezekiyeli igice cya munani hagaragaza ibizira bine bigenda byiyongera. Umurongo wa mbere ushimangira ko iyerekwa rigomba gusobanurwa harebwa igihe kiri bugufi mbere y’uko igihe cy’igeragezwa kirangira, kuko hagaragazwa umunsi wa gatanu w’ukwezi kwa gatandatu k’umwaka wa gatandatu.

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.”

Ezekiyeli ntiyari akeneye gushyiramo iyo ngingo y’ishingiro ry’amateka. Yashoboraga kwandika gusa ati: “Nuko mu gihe nari nicaye mu nzu yanjye, kandi abakuru b’u Buyuda bicaye imbere yanjye, ukuboko k’Umwami Imana kungwa aho.” Kuba yarashyizemo iryo remezo ry’umunsi ubanziriza “666,” ni igisingizo cy’ubuhanuzi kigenewe abanyeshuri b’ubuhanuzi. Iryo remezo, ku bafite kunesha ku mubare w’izina ry’inyamaswa, bazi “666,” ni kimwe mu bigize Ibyahishuwe bya Yesu Kristo, bikurwaho ikimenyetso just mbere y’uko igihe cy’igeragezwa gifungwa. Ibyo barabizi kuko ari ubwoko bw’Imana, bo, nk’uko Petero abivuga, “mu bihe byashize mutari ubwoko bw’Imana.”

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.

Mu 1 Petero igice cya kabiri, abantu ubu basigaye ari ubwoko bw’Imana, “bamaze gusogongera ko Umwami afite ubuntu.” Abo ni ba bandi “bariye” Ijambo ry’Imana mu buryo bw’ubuhanuzi, bitandukanye n’abanze kurya Ijambo ry’Imana. Abahanuzi bose bavuga iby’iminsi ya nyuma, kandi muri Yohana igice cya gatandatu, Yesu yatanze ubutumwa ko abigishwa be bagomba kurya umubiri we no kunywa amaraso ye. Muri icyo gice, abigishwa banze kurya umubiri we no kunywa amaraso ye, babikoze mu murongo wa mirongo itandatu n’itandatu.

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

> Uhereye icyo gihe benshi mu bigishwa be basubiye inyuma, kandi ntibongera kugendana na we. 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.

Abanyabwenge barya umubiri wa Kristo kandi bakanywa amaraso ye mu minsi y’imperuka, basobanukirwa ko Kristo, ari we Palmoni, ari Ubarura mu buryo bw’Igitangaza, kandi bamenya umukono we igihe ugaragajwe. Umubare “665,” mu murongo utangiza wa Ezekiyeli umunani, uri aho kugira ngo uwashaka kuwubona awubone, kuko ugaragaza nibura ingingo ebyiri zikomeye z’ubuhanuzi. Iya mbere ni uko ubwo butumwa bugomba gusobanurwa nk’ubukubiyemo igihe kibanziriza itegeko ryo ku cyumweru. Iya kabiri ni uko umubare “666” uri muri umwe gusa mu mirongo ibiri yonyine yo mu gitabo cy’Ibyahishuwe, yujuje ibisabwa no kugaragaza ko “abanyabwenge” bazasobanukirwa mu minsi y’imperuka.

> 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.

> Dore ubwenge. Ufite ubwenge abare umubare wa ya nyamaswa, kuko ari umubare w’umuntu; kandi umubare wayo ni magana atandatu na mirongo itandatu na gatandatu. Ibyahishuwe 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.

“Abanyabwenge” basobanukiwe ukwiyongera kw’ubumenyi mu minsi y’imperuka, igihe Ibyahishuwe bya Yesu Kristo bizaba bikinguwe, bazamenya ko “666” ari ikimenyetso cy’ubuhanuzi gifite akamaro, kuko bazaba baranesheje iyo mibare. Ni cyo gituma Ezekiyeli atangiza kwigomeka kurushaho gukomera mu gice cya munani, kugereranywa n’ibizira bine bigenda byiyongera. Icy’iherezo kigaragaza abapfu ko bunamira izuba, bityo kikaranga urubanza rwa Yerusalemu (Adventism), mu minsi y’imperuka. Uwo muburo ubaho mu gisekuru cya kane. Ibyo bizira bine ni ibimenyetso by’ibisekuru bine by’Abadiventisiti b’i Lawodikiya.

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

Igisekuru cya mbere cyatangiye mu mwaka wa 1863, haje ubwigomeke burwanya indahiro ya Mose y’“inshuro zirindwi.” Nyuma y’imyaka makumyabiri n’itanu, ubwigomeke bwo mu 1888 bwarigaragaje. Nyuma y’imyaka mirongo itatu n’umwe, habaye ubwigomeke bwo mu 1919, bwagereranyijwe n’igitabo cya W. W. Prescott cyitwa “The Doctrine of Christ”. Nyuma y’indi myaka mirongo itatu n’umunani, mu 1957, habaye ubwigomeke bwagereranyijwe n’igitabo cyitwa “Questions on Doctrine”. Ubu noneho tugiye gutangira kwerekana impamvu ibi bimenyetso bine bihura n’ibizira bine byo muri Ezekieli umunani.

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

Mu 1863, Ubudiventisime bw’i Lawodikiya bwashyizeho imbonerahamwe nshya yo gusimbura izo mbonerahamwe ebyiri zari zarasohoje itegeko ryo muri Habakuki igice cya kabiri rigira riti: “andika ibyerekanywe kandi ubishyire ku bisate mu buryo bugaragara.” Imbonerahamwe yo mu 1863 yakuyemo “ibihe birindwi” mu ishusho y’ubuhanuzi, nk’uko byari biri kuri za mbonerahamwe ebyiri zera hamwe na 1260, 1290, na 1335. Muri Habakuki, iryo tegeko ryagaragazaga ko ibisate (mu bwinshi) byari kuzatangazwa mu buryo ku buryo “ubisoma yabasha kwiruka.” Imbonerahamwe yo mu 1863 yari yarateshutse cyane ku ntego, ku buryo byasabaga agatabo gasobanura kajyana na yo. Ntibyashobokaga kureba imbonerahamwe yo mu 1863 ngo “wiruke” udafite ako gatabo k’inyongera.

> 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.

> Uwiteka aransubiza, arambwira ati: Andika ibyo yeretswe, ubishyire ku bisate mu buryo busobanutse, kugira ngo ubisoma abashe kwiruka. 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.

Imbonerahamwe yo mu 1863 yari ikinyoma cyahimbwe kugira ngo ihishirize iy’ukuri, nk’uko William Miller yabibonye mu nzozi ze. Imbonerahamwe ebyiri zera zari ikimenyetso cy’isezerano Kristo yagiranye n’abantu bari bamaze gufata umwanya wo kuba ihembe ry’ukuri ry’Abaporotesitanti ry’inyamaswa yo ku isi. Izo mbonerahamwe ebyiri zari zigereranya ikimenyetso cy’umubano w’isezerano hagati y’Abamillerite na Kristo, we waje mu rusengero rwe atunguranye mu 1844; kandi ubwo yazaga, yaje ari Intumwa y’Isezerano. Isirayeli ya kera ishushanya Isirayeli ya none, kandi ubwo Kristo yakuraga Isirayeli ya kera mu bubata bwa Egiputa, yagereranyaga igihe yagombaga kuzakuramo Isirayeli ya none mu bubata bw’imyaka igihumbi na magana abiri na mirongo itandatu y’ubutegetsi bwa gipapa. Mushiki wacu White ahamya kenshi na kenshi ayo mateka yombi nk’amateka agenda abangikanye.

> “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.

> “Ku bwacu harabagirana umucyo wakusanyijwe w’ibihe byahise. Inkuru y’ukuntu Abisirayeli bibagirwaga yararinzwe kugira ngo itumurikire. Muri iki gihe Imana yashyizeho ukuboko kwayo kugira ngo yikusanyirizeho ubwoko buvuye mu mahanga yose, mu miryango yose, no mu ndimi zose. Mu murimo w’ukuza kwayo yakoreye umurage wayo, nk’uko yakoreye Abisirayeli igihe yabavanaga muri Egiputa. Mu gutenguha gukomeye ko mu 1844 kwizera kw’ubwoko bwayo kwageragejwe nk’uko ukw’Abaheburayo kwageragejwe ku Nyanja Itukura.” Testimonies, volume 8, 115, 116.

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

Igihe Uwiteka yagiranaga isezerano na Isirayeli ya kera, yayihaye ibisate bibiri kugira ngo bigaragaze isano y’isezerano. Igihe Uwiteka yagiranaga isezerano na Isirayeli ya none, yayihaye ibisate bibiri kugira ngo bigaragaze isano y’isezerano. Ibisate bibiri by’Amategeko Cumi bishushanya ibisate bibiri bya Habakuki. Yabahaye ibyo bisate bibiri nyuma gato yo kwambuka Inyanja Itukura, ibyo Sister White ahuza no gucika intege gukomeye ko mu 1844. Nyuma gato ya 1844, mu buryo bw’amateka y’ubuhanuzi, Uwiteka yatanze igisate cya kabiri. Isirayeli ya kera yagizwe abarinzi b’itegeko ry’Imana, kandi Isirayeli ya none yagizwe abarinzi b’atari amategeko y’Imana gusa, ahubwo n’ayo kuri kuri kw’ubuhanuzi akomeye.

> “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.

> Imana yahamagariye Itorero ryayo muri iki gihe, nk’uko yahamagariye Isirayeli ya kera, guhagarara nk’umucyo ku isi. Binyuze ku cyuma gikomeye gikatanya cy’ukuri, ari bwo butumwa bw’abamarayika ba mbere, aba kabiri, n’aba gatatu, yabatandukanije n’amatorero no ku isi kugira ngo ibazane mu kwegerana kwera na Yo. Yabagize abarindamyuma b’amategeko yayo kandi yabashinze ukuri gukomeye kw’ubuhanuzi kw’iki gihe. Nk’uko amagambo matagatifu y’Imana yari yarabikijwe Isirayeli ya kera, na byo ni ububitsi bwera bugomba kumenyeshwa ab’isi. Testimonies, volume 5, 455.

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

Amategeko abiri ya mbere agaragaza urwango Imana ifitiye gusenga ibigirwamana, kandi muri ayo Mategeko abiri ya mbere igaragaza ko urubanza ruzasohozwa kugeza ku rubyaro rwa gatatu n’urwa kane, kuko ivuga ko ari Imana ifuha.

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

> “Amategeko ntiyavuzwe muri icyo gihe ku bw’inyungu z’Abaheburayo bonyine. Imana yabahaye icyubahiro cyo kubagira abarinda n’ababungabunga amategeko yayo, ariko yagombaga gufatwa nk’icyizere cyera kigenewe isi yose. Amategeko y’Ikane y’Amategeko Cumi akwiriye abantu bose, kandi yatanzwe kugira ngo abe ayo kwigisha no gutegeka abantu bose. Amategeko cumi, magufi, yuzuye, kandi afite ubutware, akubiyemo inshingano z’umuntu ku Mana no kuri mugenzi we; kandi yose ashingiye ku ihame rikomeye ry’ingenzi ry’urukundo. ‘Ukunde Uwiteka Imana yawe n’umutima wawe wose, n’ubugingo bwawe bwose, n’imbaraga zawe zose, n’ubwenge bwawe bwose; kandi ukunde mugenzi wawe nk’uko wikunda.’ Luka 10:27. Reba kandi Gutegeka kwa Kabiri 6:4, 5; Abalewi 19:18. Muri Amategeko Cumi ayo mahame asobanurwa mu buryo burambuye, kandi akagirwa ayerekeye imimerere n’ibihe by’umuntu.”

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

> “‘Ntuzagire izindi mana imbere yanjye.’

> “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, Uhoraho w’iteka ryose, ubaho ku Bwe ubwe, utararemwe, ari We Soko kandi Mubeshi w’ibintu byose, ni We wenyine ukwiriye guhabwa icyubahiro gisumba byose no kuramywa. Umuntu abujijwe guha ikindi kintu icyo ari cyo cyose umwanya wa mbere mu byo akunda cyangwa mu murimo amukorera. Icyo ari cyo cyose twihingamo umutima ku buryo kigabanya urukundo dukunda Imana cyangwa kikabangamira umurimo tuyibereyemo, icyo ni cyo tuba twigize ikigirwamana.”

> “‘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.’

> “‘Ntuzikorere igishushanyo kibajwe, cyangwa ishusho y’ikintu cyose kiri mu ijuru hejuru, cyangwa kiri mu isi hasi, cyangwa kiri mu mazi munsi y’isi: ntukabyunamire, kandi ntukabikorere.’”

> “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.

> “Itegeko rya kabiri ribuza kuramya Imana y’ukuri hakoreshejwe amashusho cyangwa ibishushanyo biyigereranya. Amahanga menshi y’abapagani yavugaga ko amashusho yabo ari ibimenyetso cyangwa ibigereranyo gusa byakoreshwaga mu kuramya Ubumana, ariko Imana yatangaje ko kuramya gutyo ari icyaha. Kugerageza kugaragaza Uhoraho hakoreshejwe ibintu bifatika byacisha bugufi imyumvire umuntu afitiye Imana. Ubwenge, bumaze kuvana amaso ku butungane butagira iherezo bwa Yehova, bwakururirwa ku cyaremwe aho gukururirwa ku Muremyi. Kandi uko imyumvire ye ku byerekeye Imana yagabanukaga, ni ko umuntu yarushagaho kwangirika.”

> “‘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.

> “‘Jyewe Uwiteka Imana yawe ndi Imana ifuha.’ Isano ya bugufi kandi yera y’Imana n’ubwoko bwayo isobanurwa hakoreshejwe ishusho y’ishyingiranwa. Kubera ko gusenga ibigirwamana ari ubusambanyi bwo mu by’umwuka, kutanezerwa kw’Imana kubiterwa ni byo bikwiriye kwitwa ifuhe.” 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.”

Ishyari ry’Imana rigaragarira cyane cyane ku gusenga ibigirwamana, kandi si impanuka ko ikizira cya mbere kivugwa muri Ezekiyeli igice cya munani ari “igishushanyo cy’ishyari.”

> 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.

> Nuko mu mwaka wa gatandatu, mu kwezi kwa gatandatu, ku munsi wa gatanu w’ukwezi, ubwo nari nicaye mu nzu yanjye, kandi abakuru b’u Buyuda bari bicaye imbere yanjye, ukuboko k’Umwami Imana kungwira aho hantu. Nuko ndareba, mbona ishusho imeze nk’ifite isura y’umuriro: uhereye ku ishusho y’amatako yayo umanuka hasi, hari umuriro; kandi uhereye ku matako yayo uzamuka hejuru, hasa n’umucyo urabagirana, nk’ibara ry’ibuye ryitwa amberi. Nuko arambura ikigereranyo cy’ukuboko, anfata ku kagozi kamwe k’umusatsi wo ku mutwe wanjye; maze Umwuka anterura anjyana hagati y’isi n’ijuru, anjyana i Yerusalemu mu iyerekwa ry’Imana, ku muryango w’irembo ry’imbere rireba i ruhande rw’amajyaruguru; aho hari icyicaro cy’ishusho y’ishyari, itera ishari. Kandi, dore, ubwiza bw’Imana ya Isirayeli bwari aho, nk’uko byari bimeze mu iyerekwa nabonye mu kibaya. Nuko arambwira ati: Mwana w’umuntu, ubungubu uzamure amaso yawe urebe werekeza i ruhande rw’amajyaruguru. Nuko nzamura amaso yanjye ndeba i ruhande rw’amajyaruguru, maze dore, i ruhande rw’amajyaruguru ku irembo ry’igicaniro, iyo shusho y’ishyari yari aho ku bwinjiriro. Ezekiyeli 8:1–5.

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

Igishushanyo cy’ifuhe ni cyo cya mbere mu bizira bine byiyongera mu bukabya Ezekiyeli yeretswe. Igishushanyo cy’ifuhe kigereranya intangiriro y’icya mbere mu bisekuru bine by’ubwigomeke bugenda bwiyongera mu Mwadiventisimu. Igisekuru cya mbere cyatangiye mu 1863.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

> “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. . . .

> “Buri muhanuzi wo mu bihe bya kera yavugaga ku gihe cyacu kurusha uko yavugiraga igihe cye bwite, kugira ngo ubuhanuzi bwe bugume bukora kuri twe. ‘Ibyo byose byababayeho ngo bibabere ingero; kandi byandikiwe kuduhanura twebwe, abasohoreweho n’imperuka y’ibihe.’ 1 Abakorinto 10:11. ‘Kandi bahishuriwe yuko ibyo bintu batabikorera ubwabo, ahubwo ko babikorera mwebwe, ari byo ubu mwabwiwe n’abababwirije ubutumwa bwiza babubwirijwe n’Umwuka Wera watumwe ava mu ijuru; ibyo bintu n’abamarayika bifuza kubirebamo.’ 1 Petero 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.

> “Bibiliya yakusanyije kandi ibumbatanyiriza hamwe ubutunzi bwayo ku bw’iki gisekuru cya nyuma. Ibyabaye byose bikomeye n’ibikorwa byose bikomeye kandi biteye ubwoba byo mu mateka y’Isezerano rya Kera byarabaye, kandi birimo kwisubiramo mu itorero muri iyi minsi ya nyuma.” Selected Messages, igitabo cya 3, 338, 339.

Back to Articles