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# The Book of Daniel - Number Seventy

Bhuku ra Danieri - Nomboro Makumi Manomwe

From Ancient Tables to Modern Responsibilities: Unveiling the Covenant Journey

Kubva Pamatombo Ekare kuenda kuMitoro Yemazuva Ano: Kufumura Rwendo rweSungano

Author

Jeff Pippenger

Published

February 3, 2024

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When the Lord entered into covenant with ancient Israel, He provided two tables as the foundation and symbol of the covenant relationship. The two tables also identified the responsibility of ancient Israel to present a living testimony of the two tables to the world. When the Lord entered into covenant with modern Israel, He provided two tables as the foundation and symbol of the covenant relationship. The two tables also identified their responsibility to present a living testimony of all four tables to the world.

Mwari paakapinda musungano naIsraeri yekare, Akapa mahwendefa maviri senheyo nechiratidzo cheukama hwemusungano. Mahwendefa maviri iwayo akaratidzawo mutoro waIsraeri yekare wokupa nyika uchapupu hunorarama hwemahwendefa maviri acho. Mwari paakapinda musungano naIsraeri yazvino, Akapa mahwendefa maviri senheyo nechiratidzo cheukama hwemusungano. Mahwendefa maviri iwayo akaratidzawo mutoro wavo wokupa nyika uchapupu hunorarama hwemahwendefa ose mana.

The two tables were given to literal ancient Israel just after God delivered them out of the literal slavery of Egyptian bondage, and brought them through the disappointment of the Red Sea crossing. The period of time that literal ancient Israel was in bondage had been specifically identified in prophecy as four hundred and thirty years, and while in bondage literal ancient Israel forgot, and ceased to observe, the seventh-day Sabbath.

Mahwendefa maviri akapiwa kuIsraeri wekare chaiye-chaiye nguva pfupi mushure mekunge Mwari avabudisa muuranda chaihwo hweIjipita, uye avayambutsa nomukuodzwa mwoyo kwekuyambuka Gungwa Dzvuku. Nguva yakanga yapedzwa neIsraeri wekare chaiye-chaiye muusungwa yakanga yanyatsoratidzwa muuporofita semakore ana mazana mana namakumi matatu, uye vari muusungwa imomo Israeri wekare chaiye-chaiye vakakanganwa, vakarega kuchengeta, Sabata rezuva rechinomwe.

The two tables were given to spiritual modern Israel just after God delivered them out of the spiritual slavery of Catholic bondage, and brought them through the great disappointment of 1844. The period of time that spiritual modern Israel was in bondage had been specifically identified in prophecy as twelve hundred and sixty years, and while in bondage spiritual modern Israel forgot, and ceased to observe, the seventh-day Sabbath.

Mapatya maviri akapiwa Israeri yazvino yomweya nguva pfupi pashure pokunge Mwari avabudisa muuranda hwomweya hwekusungwa neKaturike, nokuvayambutsa nomukuora mwoyo kukuru kwa1844. Nguva yakanga yapedzwa neIsraeri yazvino yomweya iri muuranda yakanga yatsanangurwa zvakananga muchiprofita semakore ane chiuru nemazana maviri namakumi matanhatu, uye panguva yavaiva muuranda Israeri yazvino yomweya yakakanganwa, ikarega kuchengeta, Sabata rezuva rechinomwe.

In the very history when God provided the two tables to Moses to take to ancient Israel, his brother Aaron was making a golden image of a calf. The two tables of the Ten Commandments identify that God is a jealous God, and His jealousy is especially manifested against idolatry, and as Moses descended the mount, ancient Israel was dancing naked around a golden image that had been produced by the one who had been chosen as God’s spokesman.

मु इतिहासकै त्यही घडीमा, जब परमेश्वरले मोशालाई प्राचीन इस्राएलसमक्ष लैजान दुई शिलापट्ट दिनुभयो, उनका भाइ हारूनले बाछाको एउटा सुनको मूर्ति बनाइरहेका थिए। दस आज्ञाका ती दुई शिलापट्टले परमेश्वर डाह गर्ने परमेश्वर हुनुहुन्छ भन्ने प्रकट गर्छन्, र उहाँको डाह विशेषगरी मूर्तिपूजाविरुद्ध प्रकट हुन्छ; अनि जब मोशा पर्वतबाट ओर्लिए, तब प्राचीन इस्राएल परमेश्वरका प्रवक्ताका रूपमा चुनिएका व्यक्तिद्वारा निर्मित सुनको मूर्तिको वरिपरि नाङ्गै नाचिरहेको थियो।

> And Moses told Aaron all the words of the Lord who had sent him, and all the signs which he had commanded him. And Moses and Aaron went and gathered together all the elders of the children of Israel: And Aaron spake all the words which the Lord had spoken unto Moses, and did the signs in the sight of the people. Exodus 4:28–30.

> Uye Mozisi akaudza Aroni mashoko ose aJehovha akanga amutuma, nezviratidzo zvose zvaakanga amuraira. Zvino Mozisi naAroni vakaenda vakaunganidza vakuru vose vavana vaIsraeri. Aroni ndokutaura mashoko ose akanga ataura Jehovha kuna Mozisi, akaitawo zviratidzo pamberi pevanhu. Eksodho 4:28–30.

The brother of the prophet who led ancient Israel during the covenant history when the two covenant tables were provided was the leader in the rebellion of the image of jealousy. The husband of the prophetess who led modern Israel during the covenant history when the two covenant tables were provided was the leader in the rebellion of 1863, and 1863 marks the first generation of Adventism as being represented as an image of jealousy being placed at the entry of the gate of the altar.

Munun’una wa muporofita akatungamirira Israeri yekare munguva yenhoroondo yesungano apo mahwendefa maviri esungano akapiwa, ndiye akava mutungamiri mukumukira kwemufananidzo wegodo. Murume womuporofitakadzi akatungamirira Israeri yemazuva ano munguva yenhoroondo yesungano apo mahwendefa maviri esungano akapiwa, ndiye akava mutungamiri mukumukira kwa1863, uye 1863 inoratidza chizvarwa chokutanga cheAdventism sechinomiririrwa somufananidzo wegodo wakaiswa pamukova wesuo reatari.

> Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.

> Ipapo akati kwandiri, Mwanakomana womunhu, zvino simudza meso ako utarire kurutivi rwokumusoro. Naizvozvo ndakasimudza meso angu ndokutarira kurutivi rwokumusoro; zvino tarira, kurutivi rwokumusoro pasuwo reatari, pakanga pane mufananidzo uyu wegodo panzvimbo yokupinda napo. Ezekieri 8:5.

The “altar” is a symbol of Christ.

“ආලය” යනු ක්‍රිස්තුස් වහන්සේගේ සංකේතයකි.

> “We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.

> “री पवित्र र साधारणलाई मिसाउने खतरामा छौं। परमेश्वरबाट आएको पवित्र आगो नै हाम्रा प्रयासहरूमा प्रयोग गरिनुपर्छ। साँचो वेदी ख्रीष्ट हुनुहुन्छ; साँचो आगो पवित्र आत्मा हुनुहुन्छ। यही हाम्रो प्रेरणा हो। कुनै मानिस पवित्र आत्माले अगुवाइ र मार्गदर्शन गर्नुहुन्छ भने मात्र ऊ सुरक्षित सल्लाहकार हुन्छ। यदि हामी परमेश्वर र उहाँका चुनिएका जनहरूबाट विमुख भई अनौठा वेदीहरूमा सोधपुछ गर्नतिर लाग्यौं भने, हामीलाई हाम्रा कामअनुसार उत्तर दिइनेछ।” Selected Messages, book 3, 300.

The “gate” is the church.

“sango” la i si kulupu pi jan sewi.

> “To the humble, believing soul, the house of God on earth is the gate of heaven. The song of praise, the prayer, the words spoken by Christ’s representatives, are God’s appointed agencies to prepare a people for the church above, for that loftier worship into which there can enter nothing that defileth.” Testimonies, volume 5, 491.

> “Ku muoyo unaliicefya kandi wa cikumine, ing’anda ya kwa Lesa pano pe sonde cipata ca ku muulu. Ulwimbo lwa kutasha, ipepo, amashiwi ayalandwa na bakalamba ba kwa Kristu, fyebo ifyalonganikwa na Lesa ifya kupekanyishishako abantu ulwa chalichi ya ku muulu, ulwa kulumbwilamo ukwa pa mushilo ukucila, umo mutengamo tafingile nangu cimo icakowela.” Testimonies, voliyumu 5, 491.

In 1863, Laodicean Adventism became a legally registered church and ceased to be a movement. They “entered” into church history at that point. In 1863, the church of Christ entered into a legal association with the government of the United States. In that year they also introduced a counterfeit chart to replace the two sacred tables of Habakkuk. As soon as the second table was prepared, in terms of prophetic history those typified by Aaron were preparing a counterfeit image.

Muna 1863, Chiadventisti cheLaodikea yakava chechi yakanyoreswa zviri pamutemo uye yakarega kuva sangano rinofamba. Panguva iyoyo “vakapinda” munhoroondo yechechi. Muna 1863, chechi yaKristu yakapinda mumubatanidzwa wepamutemo nehurumende yeUnited States. Mugore iroro vakatangisawo chati yekunyepedzera kuti itsive matafura matsvene maviri aHabakuki. Pakangogadzirwa tafura yechipiri, maererano nenhoroondo yechiporofita, avo vaimiririrwa naAroni vakanga vachigadzirira mufananidzo wekupedzera.

The second Commandment is the most specific warning against idolatry and the worship of images. It is also where God identifies His character as a jealous God. It is also there that He sets forth the principle that He reserves judgment upon the wicked unto the third and fourth generations. The Ten Commandments are a transcript of Christ’s character.

Umurimo wa kabiri ni wo muburo bwihariye cyane burwanya gusenga ibigirwamana no kuramya amashusho. Ni na ho Imana yigaragaza uko iri nk’Imana ifuha. Ni na ho kandi ishyira ahagaragara ihame ry’uko igenera urubanza abanyabyaha kugeza ku rubyaro rwa gatatu n’urwa kane. Amategeko Cumi ni ishusho y’imico ya Kristo.

> “For the rejection of Christ, with the results that followed, they were responsible. A nation’s sin and a nation’s ruin were due to the religious leaders.

> “ስለ ክርስቶስን መከልከላቸው፣ እና ከዚያ የተከተሉት ውጤቶች ሁሉ፣ እነርሱ ኃላፊ ነበሩ። የአንድ ሕዝብ ኃጢአትና የአንድ ሕዝብ ጥፋት በሃይማኖታዊ መሪዎች ምክንያት ነበር።”

> “In our day are not the same influences at work? Of the husbandmen of the Lord’s vineyard are not many following in the steps of the Jewish leaders? Are not religious teachers turning men away from the plain requirements of the word of God? Instead of educating them in obedience to God’s law, are they not educating them in transgression? From many of the pulpits of the churches the people are taught that the law of God is not binding upon them. Human traditions, ordinances, and customs are exalted. Pride and self-satisfaction because of the gifts of God are fostered, while the claims of God are ignored.

> “Zvinhu zvimwe chetezvo hazvisi kushanda here munguva yedu? Pakati pevarimi vemunda wemizambiringa waIshe, vazhinji havasi kufamba here mutsoka dzevatungamiri vechiJudha? Vadzidzisi vezvinhu zvechitendero havasi here kutsaudzira vanhu kubva pane zvinodikanwa zvakajeka zveshoko raMwari? Panzvimbo yokuvadzidzisa kuteerera mutemo waMwari, havasi here kuvadzidzisa kudarika? Kubva kumapurupiti mazhinji emachechi vanhu vanodzidziswa kuti mutemo waMwari hausisiri unosunga kwavari. Tsika dzevanhu, mirau, netsika zvinokwidziridzwa. Kuzvikudza nokuzvigutsa nokuda kwezvipo zvaMwari zvinokurudzirwa, asi zvinodikanwa naMwari zvinorambwa.”

> “In setting aside the law of God, men know not what they are doing. God’s law is the transcript of His character. It embodies the principles of His kingdom. He who refuses to accept these principles is placing himself outside the channel where God’s blessings flow.” Christ’s Object Lessons, 305.

> “Lokacin da mutane suke yashe dokar Allah gefe, ba su san abin da suke yi ba. Dokar Allah ita ce ainihin bayyanar halinsa. Tana ɗauke da ƙa’idodin mulkinsa. Duk wanda ya ƙi karɓar waɗannan ƙa’idoji, yana sa kansa a waje da hanyar da albarkatun Allah suke gudana.” Christ’s Object Lessons, 305.

The character of Christ is His image, and it includes that He is a jealous God. God’s jealousy was manifested in Christ when He twice cleansed the temple. In the first temple cleansing the disciples who witnessed the work were then led to remember that the Scriptures referenced God’s jealousy.

Hunhu hwaKristu ndiwo mufananidzo wake, uye hunosanganisira kuti iye ndiMwari ane godo. Godo raMwari rakaratidzwa muna Kristu paakanatsa temberi kaviri. Pakunatswa kwetemberi kokutanga, vadzidzi vakaona basa iri vakabva vatungamirirwa kurangarira kuti Magwaro aireva godo raMwari.

> And the Jews’ Passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. John 2:13–17.

> Na Pasika ya VaYuda yi tshinele, kutani Yesu a tlhandlukela eYerusalema. Kutani a kuma etempeleni lava a va xavisa tihomu ni tinyimpfu ni mahobe, ni va cinca mali va tshamile kona. Kuteloko a endlile nkhavi hi tintambhu letitsongo, a va hlongola hinkwavo etempeleni, ni tinyimpfu, ni tihomu; a tlhela a halata mali ya lava cincaka mali, a wisa ni matafula ya vona. Kutani a byela lava a va xavisa mahobe a ku: Susi leswi laha; mi nga endli yindlu ya Tatana wa mina yindlu ya bindzu. Kutani vadyondzisiwa vakwe va tsundzuka leswaku ku tsariwile ku te: Ku hisekela yindlu ya wena ku ndzi dya. Yohane 2:13–17.

In the Scriptures, both the Hebrew and the Greek the word “zealous” is also the word “jealous.” They are the same word. When Christ cleansed the temple, He was manifesting God’s jealousy, which is the attribute of God’s character that is identified in the second commandment, and it is especially manifested against idolatry. When Moses descended the mount with the two tables and understood what Aaron had done and what the people were doing, he broke the two tables. The two tables were the true image of jealously, for they were physical representations that identified God as a jealous God. When Moses broke the two tables, he was manifesting the very jealousy that is identified in the second commandment.

MuMagwaro, mushoko reChiHebheru nereChiGiriki, shoko rokuti “anoshingaira” ndirowo shoko rinoreva “ane godo.” Ishoko rimwe chete. Kristu paakachenesa temberi, airatidza godo raMwari, iro riri hunhu hwechimiro chaMwari hunozivikanwa mumurayiro wechipiri, uye rinonyanya kuratidzwa pakurwisana nekunamata zvifananidzo. Mozisi paakaburuka mugomo aine mahwendefa maviri, akanzwisisa zvakanga zvaitwa naAroni nezvaiitwa navanhu, akaputsa mahwendefa maviri iwayo. Mahwendefa maviri iwayo aiva mufananidzo wechokwadi wegodo, nokuti aiva zvimiro zvinooneka zvairatidza Mwari saMwari ane godo. Mozisi paakaputsa mahwendefa maviri iwayo, airatidza iro godo chairo rinotaurwa mumurayiro wechipiri.

> And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written. And the tables were the work of God, and the writing was the writing of God, graven upon the tables. And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp. And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear. And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount. Exodus 32:15–19.

> Na Mose akatendeuka, akaburuka pagomo, uye mahwendefa maviri echapupu akanga ari muruoko rwake; mahwendefa akanga akanyorwa kumativi awo ose; kune rimwe divi nekune rimwewo divi akanga akanyorwa. Uye mahwendefa akanga ari basa raMwari, uye kunyora kwacho kwakanga kuri kunyora kwaMwari, kwakavezwa pamahwendefa. Zvino Joshua wakati anzwa ruzha rwavanhu vachishevedzera, akati kuna Mose, Kune ruzha rwehondo mumusasa. Iye akati, Haruziwi rwavanopembera kukunda, uyewo haruziwi rwavanochema nokukundwa; asi ndinonzwa ruzha rwavanhu vanoimba. Zvino zvakaitika, paakaswedera pedyo nomusasa, akaona mhuru, nokutamba; kutsamwa kwaMose kukapisa kwazvo, akakandira mahwendefa pasi kubva mumaoko ake, akaaputsa pasi pegomo. Eksodho 32:15–19.

The two tables were the testimony of God’s character. The character of God is the image that is to be formed in men through the righteousness of Christ. The two tables are the true image of jealousy, and Aaron had produced a counterfeit image of jealousy at the very time that the true image of jealousy was being delivered to ancient Israel. Those who have Christ formed within have His image, and the robe of His righteousness, yet Aaron’s celebrants were dancing naked, for they were Laodiceans. Laodiceans are “wretched, and miserable, and poor, and blind, and naked.”

Matafura maviri aya akanga ari uchapupu hwounhu hwaMwari. Unhu hwaMwari ndiwo mufananidzo unofanira kuumbwa mukati mavanhu kubudikidza nokururama kwaKristu. Matafura maviri aya ndiwo mufananidzo wechokwadi wegodo, uye Aroni akanga abudisa mufananidzo wegodo wokunyepedzera panguva chaiyo iyo mufananidzo wechokwadi wegodo wakanga uchipiwa kuIsraeri yekare. Avo vane Kristu akaumbwa mukati mavo vane mufananidzo Wake, nenguo yokururama Kwake, asi vafari vaAroni vakanga vachitamba vasina kupfeka, nokuti vakanga vari vaRaodhikia. VaRaodhikia “vano nhamo, uye vanosiririsa, uye varombo, uye mapofu, uye vasina kupfeka.”

> And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:25.

> Na Musa paakaona kuti vanhu vakanga vasina kupfeka; (nokuti Aroni akanga avaita vasina kupfeka, kuti vave chinhu chinonyadzisa pakati pavavengi vavo). Eksodho 32:25.

In 1856, seven years before the counterfeit chart was produced, both James and Ellen White identified that the movement had transitioned into the Laodicean condition. In 1863, Adventism was as spiritually “naked” as was ancient Israel literally “naked” as they danced around the counterfeit image of jealousy. The counterfeit that Aaron had made was an idol made of gold, but it was an image of a calf, which is a beast. It was an image of the beast, and also an image to the beast. The golden calf was an image of the beast, but it also had been dedicated to the gods that Aaron unrighteously declared had delivered Israel from Egyptian bondage.

Mu 1856, miaka saba kabla ya chati bandia kutolewa, James na Ellen White walitambua kwamba vuguvugu hilo lilikuwa limeingia katika hali ya Laodikia. Mwaka 1863, Uadventista ulikuwa wa “uchi” kiroho kama vile Israeli ya kale ilivyokuwa halisi “uchi” walipokuwa wakicheza kuizunguka ile sanamu bandia ya wivu. Ile bandia ambayo Haruni alikuwa ameifanya ilikuwa sanamu ya dhahabu, lakini ilikuwa mfano wa ndama, ambaye ni mnyama. Ilikuwa ni mfano wa mnyama, na pia mfano kwa ajili ya mnyama. Ndama wa dhahabu alikuwa mfano wa mnyama, lakini pia alikuwa amewekwa wakfu kwa miungu ambayo Haruni alitangaza kwa uovu kwamba ndiyo iliyokuwa imewaokoa Israeli kutoka utumwani wa Misri.

> And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. Exodus 32:4–6.

> Akatambira izo m’manja mwawo, napanga ndi chida chosema, atapanga mwana wa ng’ombe wosungunulidwa; ndipo anati, Awa ndi milungu yanu, Inu Israyeli, imene inakutulutsani m’dziko la Aigupto. Ndipo pamene Aroni anaona icho, anamanga guwa la nsembe patsogolo pake; ndipo Aroni analengeza, nati, Mawa kudzakhala phwando la Yehova. Ndipo anadzuka m’mawa tsiku lotsatira, napereka nsembe zopsereza, nabweretsa nsembe za mtendere; ndipo anthu anakhala pansi kudya ndi kumwa, nadzuka kusewera. Eksodo 32:4–6.

The golden calf was an image of a beast, but it was dedicated to false gods, and so it was also an image (offering) to the beast. The image was made of gold, which is the symbol of Babylon, and it was a calf, which is the highest form of offering in the sanctuary service. It was dedicated to the gods of Egypt. Mystery Babylon (for all the prophetic testimonies identify the end of the world) consists of a woman riding upon a beast. The beast the woman rides is the United Nations (ten kings), and is a symbol of the dragon, atheism and Egypt. The woman herself is a counterfeit of God’s true church. The golden calf that Aaron dedicated to the gods of Egypt typified the great whore of Revelation seventeen, who is Babylon (gold), riding upon a beast (Egypt) and a counterfeit church (calf).

Cilici chagolide cha golide chinali chifaniziro cha chilombo, koma chinaperekedwa kwa milungu yabodza, choncho chinalinso chifaniziro (nsembe) choperekedwa kwa chilombocho. Chifanizirocho chinapangidwa ndi golide, chimene ndi chizindikiro cha Babiloni, ndipo chinali mwana wa ng’ombe, umene ndi nsembe yapamwamba kwambiri mu utumiki wa m’kachisi. Chinaperekedwa kwa milungu ya Igupto. Babiloni wachinsinsi (pakuti maumboni onse a uneneri amazindikiritsa nthawi ya mapeto a dziko) amapangidwa ndi mkazi wokwera pa chilombo. Chilombo chimene mkaziyo wakwerapo ndi United Nations (mafumu khumi), ndipo ndi chizindikiro cha chinjoka, kusakhulupirira kuti kuli Mulungu, ndi Igupto. Mkaziyo mwiniwake ndiye chonyenga chotsanzira mpingo woona wa Mulungu. Chagolide cha golide chimene Aroni anachipereka kwa milungu ya Igupto chinali choyimira hule lalikulu la pa Chivumbulutso 17, amene ali Babiloni (golide), wokwera pa chilombo (Igupto), ndi mpingo wachinyengo wotsanzira (mwana wa ng’ombe).

At the same time Aaron built an altar, which, as just defined, represents Christ, the true altar. He then instituted a counterfeit system of worship, for he proclaimed a feast to the Lord on the following day. Aaron’s golden calf was an image “of” and “to” the beast, and it was set up “before” a counterfeit Christ, and a day was set aside to celebrate his false system of worship.

Panguva imwe cheteyo Aroni akavaka aritari, iyo, sezvatsanangurwa zvino, inomirira Kristu, aritari yechokwadi. Ipapo akatanga hurongwa hwenhema hwekunamata, nokuti akaparidza mutambo kuna Jehovha pazuva rakatevera. Mhuru yendarama yaAroni yakanga iri mufananidzo “we” uye “kuna” chikara, uye yakamiswa “pamberi” paKristu wenhema, uye rimwe zuva rakatsaurwa kupemberera hurongwa hwake hwenhema hwekunamata.

The United States is the power that sets up an image to the beast and then forces the world to follow its example. The United States has power to force that system of worship upon the world, and it does so in sight of the beast “before” it.

संयुक्त राज्य अमेरिका ही त्यो शक्ति हो जसले त्यस पशुको प्रतिमा खडा गर्छ, अनि त्यसपछि संसारलाई त्यसको उदाहरण पछ्याउन बाध्य पार्छ। संयुक्त राज्य अमेरिकासँग त्यो आराधनाको प्रणाली संसारमाथि थोपर्ने शक्ति छ, र त्यसले यो कार्य त्यस पशुको सामु, अर्थात् “त्यसको अगाडि,” गर्दछ।

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. Revelation 13:11, 12.

> Ipapo ndakaona chimwe chikara chichibuda muvhu; uye chakanga chine nyanga mbiri dzakaita sedzegwayana, asi chakataura seshato. Uye chinoshandisa simba rose rechikara chokutanga pamberi pacho, uye chinoita kuti nyika navose vanogaramo vanamate chikara chokutanga, icho ronda raro rwakanga rwuri rwokufa rwakaporeswa. Zvakazarurwa 13:11, 12.

The man of sin, who is the papacy, is the sea beast of Revelation thirteen. When the United States speaks as a dragon, at the soon-coming Sunday law, it then begins to force the world to set up an image to the beast “before” it. The beast before the United States (the earth beast), is the papacy (the sea beast). The papacy is a counterfeit Christ, and Aaron had set up his golden image, before a counterfeit Christ, for Christ is the true altar. Aaron then instituted a false system of worship as represented by the proclamation of the feast day that was to take place on the next day. The United States also forces a false system of worship, and it is also associated with a counterfeit day of worship.

Munhu wezvivi, uyo ari upapa, ndiye chikara chegungwa cheZvakazarurwa 13. Apo United States ichataura seshato, pamutemo weSvondo uri kuuya nokukurumidza, ipapo inotanga kumanikidza nyika kuti isimudze mufananidzo kuchikara “pamberi” paro. Chikara chiri pamberi peUnited States (chikara chenyika), ndihwo upapa (chikara chegungwa). Upapa ndiKristu wenhema, uye Aroni akanga amisa mufananidzo wake wendarama pamberi paKristu wenhema, nokuti Kristu ndiye atari yechokwadi. Aroni akazotangisa hurongwa hwenhema hwekunamata sezvinomiririrwa nokuziviswa kwezuva remutambo raifanira kuitika pazuva raitevera. United States inomanikidzawo hurongwa hwenhema hwekunamata, uye ihwowo hunobatanidzwawo nezuva rekunamata renhema.

When Moses descended the mount, the controversy was between the true and the false image of jealousy—the image of Christ or the image of Satan. The counterfeit consisted of a counterfeit Christ (the altar), a counterfeit experience (Laodicean), a counterfeit day of worship (“tomorrow is a feast of the Lord”). The rebellion of the golden calf represents the rebellion of the soon-coming Sunday law, but it also represents the rebellion of Laodicean Adventism in 1863.

Mose aliposhuka kutoka mlimani, pambano lilikuwa kati ya sura ya kweli na ya uongo ya wivu—sura ya Kristo au sura ya Shetani. Bandia hiyo ilijumuisha Kristo bandia (madhabahu), uzoefu bandia (Laodikia), na siku bandia ya ibada (“kesho ni sikukuu ya Bwana”). Uasi wa ndama wa dhahabu unawakilisha uasi wa sheria ya Jumapili inayokaribia kuja, lakini pia unawakilisha uasi wa Uadventista wa Laodikia mwaka 1863.

In 1863, a counterfeit table was introduced to cover up the jewels of Miller’s dream as represented upon Habakkuk’s two tables. Those two tables had been typified by the two tables Moses received on the mount. In 1863, a legal connection was made with the government of the United States, thus ending the Millerite movement and legally registering the Laodicean movement as the Seventh-day Adventist church. That relationship was represented by Aaron’s image to the beast, which prophetically is defined as the combination of Church and State, thus typifying the Millerites establishing a Church-State relationship in 1863, and also typifying the United States at the soon-coming Sunday law.

Muna 1863, tafura yekunyepedzera yakatangwa kuti ifukidze zvishongo zvehope dzaMiller sezvazvaimiririrwa pamatafura maviri aHabhakuki. Matafura maviri iwayo akanga afananidzirwa kare nematafura maviri akagamuchirwa naMozisi pagomo. Muna 1863, kubatana kwepamutemo kwakaitwa nehurumende yeUnited States, nokudaro kuchigumisa sangano reMillerite uye kunyoresa zviri pamutemo sangano reRaodhikia sekereke yeSeventh-day Adventist. Ukama ihwohwo hwakanga hwakamiririrwa nechifananidzo chechikara chaAroni, icho muchiporofita chinotsanangurwa sekubatanidzwa kweChechi neHurumende, nokudaro zvichifananidzira vaMillerite vachisimbisa ukama hweChechi neHurumende muna 1863, uyewo zvichifananidzira United States pamutemo weSvondo uri kusvika nokukurumidza.

Aaron’s naked dancing fools, representing the counterfeit experience of Laodicea, is just as the Millerite movement had become in 1856. The spiritual experience represented by Aaron’s dancing fools was contrasted with the experience of Moses, who was manifesting the jealousy of God’s character towards idolatry. A “dance” in prophecy is a symbol of deception, and Aaron’s dancing fools, also represented the deception that is brought about by the United States as it forces the world to “dance” to Nebuchadnezzar’s band, while the whore of Tyre sings her songs.

Mapenzi ya uchi ya wajinga wa Aroni, yakiwakilisha uzoefu wa bandia wa Laodikia, ni sawa kabisa na jinsi ambavyo harakati ya Millerite ilikuwa imekuwa mwaka 1856. Uzoefu wa kiroho unaowakilishwa na wajinga wanaocheza wa Aroni ulitofautishwa na uzoefu wa Musa, ambaye alikuwa akidhihirisha wivu wa tabia ya Mungu dhidi ya ibada ya sanamu. “Ngoma” katika unabii ni ishara ya udanganyifu, na wajinga wanaocheza wa Aroni pia waliwakilisha udanganyifu unaoletwa na Marekani inapoulazimisha ulimwengu “kucheza” kwa bendi ya Nebukadreza, huku kahaba wa Tiro akiimba nyimbo zake.

In 1863, the Laodicean Millerite movement transitioned to the legally registered Laodicean Seventh-day Adventist church. As identified in previous articles, in 1863, Jericho was rebuilt, for Jericho is a symbol of the affluence of Laodicea and serves as a counterfeit of the city of Jerusalem. In 1863, the introduction of a counterfeit prophetic chart represented a repetition of the history of Aaron, the golden calf and the dancing fools. The history of the Red Sea deliverance has been repeatedly employed by Sister White to illustrate the history of early Adventism, and this application aligns perfectly with the history of Moses and Aaron in the controversy over the image of jealousy.

Muna 1863, sangano reMillerite reLaodhikia rakashanduka rikava kereke yeLaodhikia yeSeventh-day Adventist yakanyoreswa zviri pamutemo. Sezvakaratidzwa muzvinyorwa zvakapfuura, muna 1863, Jeriko rakavakwazve, nokuti Jeriko chiratidzo cheupfumi hweLaodhikia uye rinoshanda sechinhu chokunyepedzera cheguta reJerusarema. Muna 1863, kuunzwa kwechati youprofita yokunyepedzera kwakamiririra kudzokororwa kwenhoroondo yaAroni, mhuru yendarama, namapenzi anotamba. Nhoroondo yorununuro paGungwa Dzvuku yakashandiswa kakawanda naHanzvadzi White kuratidza nhoroondo yeAdventism yokutanga, uye kushandiswa uku kunowirirana zvakakwana nenhoroondo yaMozisi naAroni mukukakavadzana pamusoro pomufananidzo wegodo.

In 1863, the first generation of Laodicean Adventism began as an image of jealousy was placed in the gate (church), which was before the altar (Christ). That first generation then “entered” into an escalating history of abominations.

Muna 1863, chizvarwa chokutanga cheAdventism yeRaodhikia chakatanga apo mufananidzo wegodo wakaiswa pasuo (kereke), iro raiva pamberi peatari (Kristu). Chizvarwa icho chokutanga chakabva “chapinda” munhoroondo yakaramba ichiwedzera yezvinonyangadza.

> Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.

> Zvino akati kwandiri, Mwanakomana womunhu, simudza meso ako zvino utarire kurutivi rwokumusoro. Saka ndakasimudza meso angu ndokutarira kurutivi rwokumusoro, zvino tarira, kurutivi rwokumusoro pasuo reatari, pakanga pane uyu mufananidzo wegodo panzvimbo yokupinda napo. Ezekieri 8:5.

We will continue these considerations in the next article.

Titaenderera na mazingatio haya katika makala inayofuata.

> “What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.

> “Ni ubuhe buryo duhagazemo muri iki gihe giteye ubwoba kandi gikomeye cyane? Mbega agahinda! Mbega ubwibone bwiganje mu Itorero, mbega uburyarya, mbega uburiganya, mbega gukunda imitako n’imyambarire, ubusabusa n’imyidagaduro, mbega kwifuza ubutegetsi bukuru! Ibyo byaha byose byijimishije ubwenge, ku buryo iby’iteka bitamenyekanye. Mbese ntitwagombye gusuzuma Ibyanditswe, kugira ngo tumenye aho turi mu mateka y’iyi si? Mbese ntitwagombye kugira ubwenge ku byerekeye umurimo urimo gukorerwa ku bwacu muri iki gihe, no ku mwanya twe abanyabyaha dukwiriye gufata mu gihe uyu murimo w’impongano uri gukorwa? Niba dufite agaciro duha agakiza k’ubugingo bwacu, tugomba guhinduka byeruye kandi rwose. Tugomba gushaka Uwiteka twihana by’ukuri; tugomba kandi, dufite umutima ushengutse cyane, kwatura ibyaha byacu, kugira ngo bihanagurwe.”

> “We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?

> “Hatichafaniri tena kubaki katika nchi ile ya uchawi. Tunakaribia kwa haraka mwisho wa muda wetu wa rehema. Kila nafsi na ijiulize, Nimesimama vipi mbele za Mungu? Hatujui ni upesi kiasi gani majina yetu yanaweza kutajwa na Kristo, na mashauri yetu kuamuliwa mwisho kabisa. Ee, ee, maamuzi hayo yatakuwa yapi! Je, tutahesabiwa pamoja na wenye haki, au tutahesabiwa miongoni mwa waovu?

> “Let the church arise, and repent of her backslidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands His servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death.

> “Chechi ngachisimuke, chipfidze nokuda kwekutsauka kwacho pamberi paMwari. Varindi ngavamuke, varidze hwamanda neruzha rwakajeka. Iyi inyevero yakasimba yatinofanira kuzivisa. Mwari anorayira varanda Vake achiti, ‘Daidzira nesimba, usanyara, simudza inzwi rako sehwamanda, uratidze vanhu vangu kudarika kwavo, neimba yaJakobho zvivi zvayo’ (Isaiah 58:1). Kutariswa kwevanhu kunofanira kuwanikwa; kana izvi zvisingagoni kuitwa, kushanda kwose hakuna maturo; kunyange dai mutumwa waibva kudenga akaburuka akataura navo, mashoko ake aisazobatsira kupfuura sokunge ari kutaura munzeve inotonhora yorufu.”

> “The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self-exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.” Selected Messages, book 1, 125, 126.

> “Chechi chinofanira kumutswa kuti chiite. Mweya waMwari haangambouyi kusvikira chagadzirira nzira. Panofanira kuva nokunzvera kwemwoyo kwakadzama. Panofanira kuva nomunyengetero wakabatana, unorambira, uye kubudikidza nokutenda kubatisisa zvivimbiso zvaMwari. Panofanira kuva, kwete kupfekedzwa kwomuviri nguo dzamasaga, sezvaiitwa munguva dzekare, asi kuzvininipisa kwakadzama kwomweya. Hatina kana chikonzero chokutanga chokuzvikorokotedza nokuzvikudza. Tinofanira kuzvininipisa pasi poruoko rune simba rwaMwari. Iye achaonekwa kuti anyaradze uye aropafadze vanomutsvaka nechokwadi.” Selected Messages, bhuku 1, 125, 126.

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