Article

# The Book of Daniel - Number Seventy-Seven

Igitabo cya Daniyeli - Umubare Mirongo Irindwi na Karindwi

Unveiling the Prophetic Parallel: Laodicean Adventism in 1863 and Biblical Typology

Guhishura Ihuzanshusho rya Gihanuzi: Ubutwaramukiro bw’Abadiventisti b’i Lawodikiya mu 1863 n’Igereranya ryo muri Bibiliya

Author

Jeff Pippenger

Published

February 10, 2024

Formats

PDF
Word
Song MP3

The rebellion of Laodicean Adventism in 1863, has been typified by the curse pronounced against rebuilding Jericho.

Ubugome bwa Adiventisime y’i Lawodikiya bwo mu 1863, bwagereranyijwe n’umuvumo wavuzwe ku kongera kubaka Yeriko.

> And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.

> Nuko Yosuwa arabarahiza muri icyo gihe, ati: “Avumwe imbere y’Uwiteka umuntu uzahaguruka akubaka uyu murwa wa Yeriko; urufatiro rwawo azarushinga atanze imfura ye, kandi amarembo yawo azayahagarika atanze umuhererezi we.” Yosuwa 6:26.

The rebellion of Laodicean Adventism in 1863, has been typified by the builders rejecting the corner stone.

Ubugome bw’Abadivantisiti b’i Lawodikiya bwo mu mwaka wa 1863 bwagereranyijwe n’abubatsi banga ibuye rikomeza imfuruka.

> Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. Matthew 21:42, 43.

> Yesu arababwira ati: Ntimwigeze musoma mu Byanditswe muti: Ibuye abubatsi banze, ni ryo ryabaye irikomeza imfuruka; ibi byakozwe n’Umwami Imana, kandi ni igitangaza mu maso yacu? Ni cyo gituma mbabwira yuko ubwami bw’Imana muzabunyagwa, bugahabwa ishyanga ryera imbuto zabwo. Matayo 21:42, 43.

The rebellion of Laodicean Adventism in 1863, has been typified by Aaron’s golden calf.

Ubugome bwa Adventisime y’i Lawodikiya bwo mu 1863, bwagereranyijwe n’inyana y’izahabu ya Aroni.

> For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:23–25.

> Kuko bambwiye bati: Duhindurire imana zizajya zitubanziriza; kuko uyu Mose, wa muntu watuzamuye adukuye mu gihugu cya Egiputa, tutazi icyamubayeho. Nanjye ndababwira nti: Ufite izahabu ayikureho. Nuko bayimpa; maze nyijugunya mu muriro, havamo iyi nyana. Mose abonye ko abantu bari bāmbaye ubusa; (kuko Aroni yari yabambuye, bibatera isoni imbere y’abanzi babo). Kuva 32:23–25.

The rebellion of Laodicean Adventism in 1863, has been typified by Jeroboam’s two golden calves.

Ubugome bwa Adventisme y’i Lawodikiya bwo mu 1863, bwagereranyijwe n’inyana ebyiri z’izahabu za Yerobowamu.

> 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. 1 Kings 12:27–29.

> Niba abantu bakomeza kuzamuka kujya gutambira mu nzu y’Uwiteka i Yerusalemu, imitima y’aba bantu izasubira kuri shebuja, ari we Rehobowamu umwami w’u Buyuda; bazanyica, maze basubire kwa 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. 1 Abami 12:27–29.

The rebellion of Laodicean Adventism in 1863, has been typified by the prophet from Judah who died between the ass and the lion.

Ubugome bwa Adiventisimu y’i Lawodikiya mu 1863, bwagereranyijwe n’umuhanuzi wo mu Buyuda wapfiriye hagati y’indogobe n’intare.

> And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. 1 Kings 13:23, 24.

> Nuko, amaze kurya umugati no kunywa, amutekera indogobe, ari yo y’uwo muhanuzi yari yagaruye. Nuko amaze kugenda, intare imusanganira mu nzira iramwica; umurambo we ujugunywa mu nzira, indogobe iwuhagarara iruhande, kandi intare na yo ihagarara iruhande rw’uwo murambo. 1 Abami 13:23, 24.

The rebellion of Laodicean Adventism in 1863, has been typified by the tenth test of ancient Israel that began their wandering in the wilderness.

Ubugome bw’Ubwadivantisiti bw’i Lawodikiya bwo mu wa 1863 bwagereranyijwe n’igeragezwa rya cumi rya Isirayeli ya kera ryatangije kuzerera kwayo mu butayu.

> But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:21–23.

> Ariko nk’uko ndiho by’ukuri, isi yose izuzuzwa ubwiza bw’Uwiteka. Kuko abo bagabo bose babonye ubwiza bwanjye n’ibitangaza byanjye nakoreye muri Egiputa no mu butayu, bakangerageje incuro icumi none, kandi ntibumvire ijwi ryanjye; ni ukuri ntibazabona igihugu narahiye ba sekuruza babo, kandi nta n’umwe muri bo wampangaritse uzabona icyo gihugu. Ariko umugaragu wanjye Kalebu, kuko yari afite undi mutima muri we kandi yarankurikiye byimazeyo, nzamwinjiza mu gihugu yagezemo; kandi urubyaro rwe ruzakiragwa. Kubara 14:21–23.

The apostle Paul taught:

Intumwa Pawulo yigishije ati:

> 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.

> Noneho ibyo byose byababayeho ngo bibabere urugero; kandi byandikiwe kuduhanura twe abasohoreweho n’imperuka z’ibihe. 1 Abakorinto 10:11.

Commenting on that prophetic principle, Sister White said:

Asobanura kuri iyo ngingo y’ubuhanuzi, Mushiki wa White yaravuze ati:

> “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 wese mu bahanuzi ba kera yavuze ibirebana n’igihe cyacu kuruta uko yabivugiye igihe cyabo bwite, ku buryo ubuhanuzi bwabo bukiriho kandi bukora ku bwacu. ‘Ibyo byose byababayeho ngo bibe ibyitegererezo; kandi byanditswe kugira ngo bituburire, twebwe abasohoreweho n’imperuka y’ibihe.’ 1 Abakorinto 10:11. ‘Ibyo si bo ubwabo bakorerwaga, ahubwo ni twe bakorerwaga, muri bya bintu ubu mwabwiwe n’abababwirije ubutumwa bwiza ku bw’Umwuka Wera woherejwe avuye mu ijuru; ari byo bintu abamarayika bifuza gucengera.’ 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 ihambiriza hamwe ubutunzi bwayo kubw’iki gisekuru cya nyuma. Ibyabaye byose bikomeye n’ibikorwa byose bikomeye kandi byera by’amateka yo mu Isezerano rya Kera byaragiye bisubiramo, kandi biracyisubiramo, mu itorero muri iyi minsi ya nyuma.” Selected Messages, book 3, 338, 339.

The message of the latter rain, according to Isaiah, is a message, for he identifies that the wicked will refuse to hear it, and he describes that message as “line upon line”.

Ubutumwa bw’imvura y’itumba, nk’uko Yesaya abivuga, ni ubutumwa; kuko agaragaza ko abanyabyaha bazanga kubwumva, kandi asobanura ubwo butumwa ko ari “umurongo ku wundi murongo”.

> 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: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Ni nde azigisha ubwenge? Kandi ni nde azamenyesha inyigisho? Ni abamaze gucishwa ku mashereka no kuvanywa ku mabere. Kuko itegeko rigomba kuba ku itegeko, itegeko ku itegeko; umurongo ku murongo, umurongo ku murongo; hano duke, hariya duke: Kuko azavugisha ubu bwoko iminwa idatobora n’urundi rurimi. Abo ni bo yabwiye ati: Uku ni ko kuruhuka, aho mushobora kuruhutsa urushye; kandi uku ni ko kugarurirwa intege: nyamara ntibashatse kumva. Ariko ijambo ry’Uwiteka ryababereye itegeko ku itegeko, itegeko ku itegeko; umurongo ku murongo, umurongo ku murongo; hano duke, hariya duke; kugira ngo bagende, basubire inyuma, bavunagurwe, bafatwe mu mutego, kandi bafatwe. Yesaya 28:9–13.

Of the six lines we have just identified, and there are of course others we have not pointed out, one emphasizes 1863, as the end of a progressive test that led to wandering in the wilderness. Two emphasize a former covenant people being passed by and replaced by a new chosen people. One marks a curse for rebuilding something that was intended to be left destroyed and abandoned under God’s curse as it was, and another marks a curse for returning where you were forbidden to go. Two provide examples of counterfeits of the two tables of the Ten Commandments, that represented Habakkuk’s two tables.

Mu mirongo itandatu tumaze kumenya, kandi byanze bikunze hari n’indi tutigeze tugaragaza, umwe ushimangira umwaka wa 1863 nk’iherezo ry’ikigeragezo cyagendaga gitera imbere cyagejeje ku kuzerera mu butayu. Ibiri ishimangira ko ubwoko bw’isezerano bwa kera bwarenganyijwe bugasimburwa n’ubwoko bushya bwatoranyijwe. Undi ugaragaza umuvumo wo kongera kubaka ikintu cyari kigenewe gusigara cyarasenyutse kandi cyaratereranywe munsi y’umuvumo w’Imana uko cyari, undi na wo ugaragaza umuvumo wo gusubira aho mwari mwarabujijwe kujya. Ibiri itanga ingero z’ibihimbano by’ameza abiri y’Amategeko Icumi, yagereranyaga ameza abiri ya Habakuki.

The golden calves of Aaron and Jeroboam represent a counterfeit image of jealousy, that represented the counterfeit 1863 chart. When brought together, the two witnesses of Aaron and Jeroboam teach that Habakkuk’s two tables represent one table, the very same way the two tables of the Ten Commandments represent one law of God. Together they become one symbol, that is made up of two when they are brought together. The same prophetic dynamics of the two tables of the law of God exist in Habakkuk’s two tables, and together Aaron and Jeroboam’s counterfeits address that prophetic phenomenon.

Inyana z’izahabu za Aroni na Yerobowamu zigereranya ishusho y’ubuhimbano y’ishyari, ari na yo yagereranyaga igishushanyo cy’ubuhimbano cyo mu 1863. Iyo zihujwe, abagabo babiri b’ubuhamya, ari bo Aroni na Yerobowamu, bigisha ko ibisate bibiri bya Habakuki bigereranya igisate kimwe, mu buryo nyene nk’uko ibisate bibiri by’Amategeko Cumi bigereranya amategeko amwe y’Imana. Iyo bihujwe biba ikimenyetso kimwe, kigizwe na bibiri iyo bizanywe hamwe. Imigendekere imwe y’ubuhanuzi iboneka mu bisate bibiri by’amategeko y’Imana ni yo iri no mu bisate bibiri bya Habakuki, kandi hamwe ubuhimbano bwa Aroni na Yerobowamu buvuga kuri iyo mimerere y’ubuhanuzi.

The first generation of Adventism has been typified by the image of jealousy in Ezekiel chapter eight. The vision that begins on the fifth day, of the sixth month in the sixth year in chapter eight of Ezekiel, continues into chapter nine, where the sealing of the one hundred and forty-four thousand is represented. When addressing the illustration of the sealing of chapter nine, Sister White includes the attribute of God’s character that identifies that it is in the third and fourth generation where God judges those who are disobedient. She therefore incorporates the truth associated directly with the second commandment, which is the commandment that forbids the worship of idols, as were Aaron’s and Jeroboam’s golden calves.

Igisekuru cya mbere cy’Abadiventisiti cyagereranyijwe n’ishusho y’ishyari ivugwa muri Ezekiyeli igice cya munani. Iyerekwa ritangirira ku munsi wa gatanu, mu kwezi kwa gatandatu, mu mwaka wa gatandatu, muri Ezekiyeli igice cya munani, rikomeza rikageza mu gice cya cyenda, aho hagereranywa ishyirwaho ikimenyetso ry’abihumbi ijana na mirongo ine na bane. Mu kuvuga kuri icyo kigereranyo cy’ishyirwaho ikimenyetso cyo mu gice cya cyenda, Mushiki wacu White ashyiramo umwihariko w’imico y’Imana ugaragaza ko ari mu gisekuru cya gatatu n’icya kane Imana icira urubanza abatubaha. Bityo rero, ahuza n’ukuri gufitanye isano itaziguye n’itegeko rya kabiri, ari ryo tegeko ribuza kuramya ibishushanyo, nk’uko byari bimeze ku nyana z’izahabu za Aroni n’iza Yerobowamu.

> “‘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 muntu wari wambaye imyenda y'igitare cyiza, wari ufite agasanduku k'ino ku rubavu rwe; maze Uwiteka aramubwira ati: Nyura hagati mu murwa, koko hagati muri Yerusalemu, ushire ikimenyetso ku ruhanga rw'abantu banihira kandi batakishwa n'ibizira byose bikorerwa hagati muri wo. Nuko abandi arababwira numva ati: Mumukurikire munyure mu murwa, mwice; ijisho ryanyu ntirigire uwo ribabarira, kandi ntimugire impuhwe na nke: murimbure rwose abasaza n'abasore, inkumi n'abana bato n'abagore; ariko ntimukegere umuntu n'umwe uriho ikimenyetso; kandi muhere ku Buturo Bwera Bwanjye. 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 agiye kuva ku ntebe y’imbabazi yo mu buturo bwo mu ijuru kugira ngo yambare imyambaro y’ihōra, maze asuke umujinya We mu manza ku batitabiriye umucyo Imana yabahaye. ‘Kubera ko urubanza rw’igikorwa kibi rudahita rucibwa, ni cyo gituma umutima w’abana b’abantu ushikama rwose mu gukora ibibi.’ Aho koroshywa n’ukwihangana no kwirengagiza igihe kirekire Uwiteka yabagiriye, abadatinya Imana kandi badakunda ukuri bakomeza imitima yabo mu nzira yabo mbi. Ariko no kwirengagiza kw’Imana kugira aho kugera, kandi benshi barengeje izo mbibi. Barenze imbibi z’ubuntu, ni cyo gituma Imana igomba gutabara no guharanira icyubahiro Cyayo.”

> “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 rubyaro rwa kane bazagaruka hano; kuko ubugome bw’Abamori butaruzura.” Nubwo iri shyanga ryagaragaraga cyane kubera gusenga ibigirwamana no kwangirika, ntiryari ryaruzuza igikombe cy’ubugome bwaryo, kandi Imana ntiyari gutanga itegeko ryo kurimburwa kwaryo burundu. Abantu bagombaga kubona imbaraga z’Imana zigaragarizwa mu buryo bugaragara cyane, kugira ngo basigare badafite urwitwazo. Umuremyi w’impuhwe yari yiteguye kwihanganira ubugome bwabo kugeza ku rubyaro rwa kane. Hanyuma, niba nta mpinduka nziza yabonetse, imanza ze zari kubagwirira.

> “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.

> “Mu kudahusha kutabeshya, Utagira Iherezo aracyabika ibarura ry’amahanga yose. Mu gihe imbabazi ze zigiturwa hamwe n’amahamagaro yo kwihana, iri barura rizaguma rifunguye; ariko igihe imibare igeze ku rugero runaka Imana yagennye, umurimo w’uburakari bwayo uratangira. Ibarura rirafungwa. Ukwihangana kw’Imana kurashira. Nta kongera kubabarirwa ku bwabo.”

> “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, areba mu bihe byari bizaza, yerekaniwe iki gihe mu iyerekwa rye. Amahanga yo muri iki gihe yahawe imbabazi zitigeze zibaho mbere. Yahawe imigisha y’ijuru y’indobanure kurusha iyindi; ariko ubwibone bwiyongereye, kurarikira, gusenga ibigirwamana, gusuzugura Imana, n’ubushukanyi bubi bwo kudashima, byanditswe bibarega. Bari hafi kurangiza ibarura ryabo 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 ikinteza guhinda umushyitsi ni uko abafite umucyo n’amahirwe biruta iby’abandi bahumanyijwe n’ubugome bwabaye gikwira hose. Kubera guhindurwa n’abakikije batari abakiranutsi, benshi, ndetse no mu biyita ko bemera ukuri, barakonje kandi batwawe n’umugezi ukomeye w’ikibi. Agasuzuguro ka bose baterera ku kubaha Imana nyakuri no ku kwera gatuma abifatanya na yo bidashikamye babura icyubahiro baha amategeko yayo. Iyo baza kuba bakurikira umucyo kandi bakumvira ukuri babivanye ku mutima, iri tegeko ryera ryari kurushaho kuba iry’agaciro kuri bo uko risuzugurwa kandi rigashyirwa ku ruhande. Uko kutubaha amategeko y’Imana kurushaho kugaragara, ni ko umurongo utandukanya abayitondera n’ab’isi urushaho gusobanuka. Gukunda amabwiriza mvajuru kwiyongera ku itsinda rimwe uko gusuzugura ibyo mabwiriza kwiyongera ku 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.’

> “Ingorane iregereje yihuta. Imibare ikomeza kuzamuka vuba yerekana ko igihe cyo kugendererwa n’Imana kigiye kugera. Nubwo atifuza guhana, nyamara azahana, kandi azabikora vuba. Abagendera mu mucyo bazabona ibimenyetso by’akaga kenda kuza; ariko ntibagomba kwicara batuje, batitayeho, bategereje kurimbuka, bihumuriza batekereza ko Imana izarinda ubwoko bwayo ku munsi wo kugendererwa. Si ko biri na busa. Bakwiriye kumenya ko ari inshingano yabo gukora umurimo bashyizeho umwete kugira ngo bakize abandi, barebesha kwizera gukomeye ku Mana bayitegerezaho ubufasha. ‘Gusenga k’umukiranutsi kugira umwete kugira umumaro munini.’”

> “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 w’ubugiraneza bw’Imana nturabura burundu imbaraga zawo. Mu gihe akaga no gucika intege kw’itorero bizaba bigeze ku rugero rukomeye kurusha ibindi byose, agatsinda gato gahagaze mu mucyo kazaba kaniha kandi karirira ibizira bikorerwa mu gihugu. Ariko cyane cyane amasengesho yabo azazamukira ku bw’itorero, kuko abayoboke baryo bakora bakurikije imigenzereze y’ab’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 avuye ku mutima y’aba bake bizerwa ntazaba impfabusa. Iyo Uwiteka asohotse nk’uwihorera, azaza kandi nk’umurinzi w’abarindiriye bose bakomeje kwizera mu butungane bwakwo kandi bakirinda kugira ikizinga giturutse ku isi. Ni muri iki gihe Imana yasezeranye guhorera intore zayo bwite ziyitabaza ku manywa na nijoro, nubwo yabihanganiye igihe kirekire.

> “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: ‘Nimunyure hagati mu murwa, hagati muri Yerusalemu, mushyire ikimenyetso ku ruhanga rw’abantu banihira bakaririra ibizira byose bikorerwa hagati muri wo.’ Abo banihiraga, bakarira, bari barakomeje gutangaza amagambo y’ubugingo; bari baracyashye, baragiriye inama, kandi baringingiye. Bamwe mu bari barasuzuguye Imana barihannye maze bicisha bugufi mu mitima yabo imbere yayo. Ariko ubwiza bw’Uwiteka bwari bwaravuye muri Isirayeli; nubwo benshi bagikomezaga imihango y’idini, imbaraga zayo n’ukubaho kwayo byari bibuze.” Testimonies, volume 5, 207–210.

To rightly divide the vision of the sealing as set forth by Ezekiel, it is essential to understand the four generations of Adventism. Sister White begins the passage we selected by directly referencing Ezekiel chapter nine, and the portion we have selected also ends with a direct reference of Ezekiel chapter nine. In the passage she says of Ezekiel, “The prophet, looking down the ages, had this time presented before his vision.” Ezekiel saw the circumstances that are occurring during the sealing of the one hundred and forty-four thousand.

Kugira ngo umuntu atandukanye neza iyerekwa ry’ishyirwaho ikimenyetso nk’uko ryagaragajwe na Ezekieli, ni ngombwa gusobanukirwa amasekuru ane y’Abadiventisime. Mushiki wa White atangira igice twatoranyije yerekeza mu buryo butaziguye kuri Ezekieli igice cya cyenda, kandi n’igice twatoranyije kirangirana n’icyerekezo gitaziguye kuri Ezekieli igice cya cyenda. Muri icyo gice, avuga kuri Ezekieli ati: “Umuhanuzi, arebeye mu bihe by’igihe kirekire kizaza, yeretswe iki gihe imbere y’iyerekwa rye.” Ezekieli yabonye ibihe n’ibiberaho birimo kuba mu gihe cy’ishyirwaho ikimenyetso ry’abihumbi ijana na mirongo ine na bane.

In the previous article we identified with three specific passages from the Spirit of Prophecy that Isaiah’s “drunkards of Ephraim,” who in this passage are identified as the “ancient men,” and who in both passages represent the leadership of Jerusalem (Adventism), cannot see that there is to be a mighty manifestation of the power of God as in former years. In this passage the very manifestation of God’s power that they refuse to see will occur as part of the divine judgment which is brought upon them, for it is stated that, “the people were to see the divine power manifested in a marked manner, that they might be left without excuse.”

Mu ngingo ibanza twerekanye, hifashishijwe ibice bitatu byihariye byo mu Mwuka w’Ubuhanuzi, ko “abasindyi ba Efurayimu” ba Yesaya, muri uyu murongo bamenyekanishwa ko ari “abakuru,” kandi ko muri ayo magambo yombi bahagarariye ubuyobozi bwa Yerusalemu (Adiventisimu), badashobora kubona ko hazabaho kwigaragaza gukomeye kw’imbaraga z’Imana nk’uko byari biri mu myaka ya kera. Muri uyu murongo, uko kwigaragaza nyako kw’imbaraga z’Imana banga kubona ni ko kuzaba nk’igice cy’urubanza rw’Imana rubazaho, kuko byavuzwe ko, “abantu bagombaga kubona imbaraga z’Imana zigaragazwa mu buryo bugaragara cyane, kugira ngo basigare badafite urwitwazo.”

Laodicean Adventism refuses to see the manifestation of the latter rain that began sprinkling on September 11, 2001, but they will see the climax of that rainfall when the message of the Midnight Cry is repeated in the last days. That message is Islam of the third Woe. Did not the leadership of ancient Israel, who had just crucified their Messiah watch as the Holy Spirit was poured out at Pentecost?

Abadiventisime b’i Lawodikiya yanze kubona ukugaragazwa kw’imvura y’itumba yatangiye kugwa buhoro ku wa 11 Nzeri 2001, ariko bazabona iherezo ry’iyo mvura igihe ubutumwa bw’Induru yo mu Gicuku buzongera kuvugwa mu minsi ya nyuma. Ubutumwa ni Ubuyisilamu bwo muri Ishyano rya gatatu. Mbese abayobozi ba Isirayeli ya kera, bari bamaze kubamba Mesiya wabo, ntibabonye Umwuka Wera asukwa kuri Pentekote?

The passage is identifying the church, which by context is represented by Ezekiel as Jerusalem, and the members within the church (Jerusalem), are contrasted by a “little company,” who are also identified as those “that walk in the light,” and are the “faithful few.” The Bible teaches that “many” are called, but “few” are chosen. The subject of the passage includes the wrath of God that is brought upon His people. The people have brought their judgment upon themselves, but God is specific in emphasizing that it is His angels that accomplish the work of destruction. God never lies, and He has promised that it is He that visits the iniquity of men unto the third and fourth generation. To attribute the execution of judgment to any other than God is to deny His character, and suggest He is a liar.

Uwo murongo urimo kugaragaza itorero, ari ryo mu rwego rw’icyo kivugwa rihagarariwe na Ezekiyeli nk’i Yerusalemu; kandi abagize itorero (i Yerusalemu) baragereranywa n’“agatsiko gato,” na bo kandi bakaba baramenyekanishijwe nk’abo “bagendera mu mucyo,” kandi bakaba ari “abizerwa bake.” Bibiliya yigisha ko “benshi” bahamagarwa, ariko “bake” bagatoranywa. Ikivugwa muri uwo murongo gikubiyemo uburakari bw’Imana buzanywa ku bwoko bwayo. Ubwoko bwizaniye urubanza rwabwo ubwabwo, ariko Imana ishimangira mu buryo bugaragara ko ari abamarayika bayo bakora umurimo wo kurimbura. Imana ntijya ibeshya, kandi yasezeranye ko ari Yo ihana gukiranirwa kw’abantu ikabikurikiranya ku rubyaro rwa gatatu n’urwa kane. Kwerekeza ishyirwa mu bikorwa ry’urubanza ku wundi uwo ari we wese utari Imana ni uguhakana kamere yayo, no kwerekana ko ari umubeshyi.

The passage identifies that when the destroying angels of Ezekiel begin to go through Jerusalem, that it is then that, “the ministry of His wrath commences.” God’s wrath begins with Jerusalem, which is his church, which is Laodicean Adventism.

Uyu murongo ugaragaza ko igihe abamarayika barimbura bo muri Ezekiyeli batangiriye kunyura i Yerusalemu, ari bwo “umurimo w’uburakari Bwe utangira.” Uburakari bw’Imana butangirira kuri Yerusalemu, ari ryo torero Rye, ari ryo Ubutumwa bw’Abadiventisiti b’i Lawodikiya.

> For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.

> Kuko igihe kigeze ngo urubanza rutangirire ku nzu y’Imana; kandi niba rubanje gutangirira kuri twe, iherezo ry’abatumvira ubutumwa bwiza bw’Imana rizamera rite? 1 Petero 4:17.

God’s wrath is accomplished by God’s angels, and when their work begins, they are commanded to “smite,” all and to “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.” The wrath of God is carried out by holy angels, and the point we are wishing to identify here is that the commencement of God’s ministry of wrath is accomplished in the fourth generation.

Uburakari bw’Imana bushyirwa mu bikorwa n’abamarayika b’Imana, kandi igihe umurimo wabo utangiye, bategekwa “gukubita,” bose kandi “ijisho ryawe ntirikababarire, kandi ntimukagire impuhwe: mwice rwose abasaza n’abato, inkumi n’abana bato, n’abagore: ariko ntimukegere umuntu uwo ari we wese uriho ikimenyetso; kandi muhere ku buturo Bwanjye bwera.” Uburakari bw’Imana bushyirwa mu bikorwa n’abamarayika bera, kandi ingingo dushaka kugaragaza hano ni uko itangizwa ry’umurimo w’uburakari bw’Imana rishyirwa mu bikorwa mu gisekuru cya kane.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

> And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. And it shall come to pass in that day, saith the Lord, that there shall be the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills. Howl, ye inhabitants of Maktesh, for all the merchant people are cut down; all they that bear silver are cut off. And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will he do evil. Zephaniah 1:8–12.

> Kandi hazabaho ku munsi w’igitambo cy’Uwiteka, nzahana abatware n’abana b’umwami, n’abambaye imyambaro y’abanyamahanga bose. Kuri uwo munsi kandi nzahana abarusha urugo bose, buzuza inzu za ba shebuja urugomo n’uburiganya. Kandi hazabaho kuri uwo munsi, ni ko Uwiteka avuga, humvikane urusaku rw’ugutaka ruturutse ku irembo ry’amafi, n’amaborogo aturutse ku gice cya kabiri cy’umudugudu, n’urusaku rukomeye rw’isenyuka ruturutse ku misozi. Boroga, mwa baturage ba Makiteshi mwe, kuko abantu bose b’abacuruzi barimbuwe; abatwara ifeza bose batsemweho. Kandi hazabaho muri icyo gihe, ko nzashakisha i Yerusalemu n’amatabaza, kandi nzahana abantu batujwe ku byondo byabo; abavuga mu mitima yabo bati: Uwiteka ntazakora icyiza, kandi ntazakora ikibi. Zefaniya 1:8–12.

Back to Articles