Article

# The Book of Daniel - Number Sixty-Nine

Bhuku ra Danieri – Nambara Makumi matanhatu nepfumbamwe

Unveiling the Generational Cycle: The Four Abominations of Adventism

Kufumura Uruziga rw’Ibisekuru: Ibizira Bine by’Abadivantisiti b’Umunsi wa Karindwi

Author

Jeff Pippenger

Published

February 2, 2024

Formats

PDF
Word
Song MP3

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

Mwari haashanduki, naizvozvo Adventismu inotongwa muchizvarwa chayo chechina.

> “‘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.’

> “‘Akadana kumurume akanga akapfeka nguo yomucheka wakaisvonaka, akanga akabata chirongo cheingi chomunyori parutivi rwake; Jehovha ndokuti kwaari, Pfuura nepakati peguta, napakati peJerusarema, uise chiratidzo pahuma dzavanhu vanogomera navanochema pamusoro pezvinonyangadza zvose zviri kuitwa mukati maro. Uye kune vamwe akati ndichinzwa, Muteverei nomuguta, muuraye; ziso renyu ngarirege kunzwira tsitsi, kana kuva nengoni: muuraye zvachose vakwegura navaduku, mhandara, navana vaduku, navakadzi; asi musaswedera pedyo nomunhu upi noupi ane chiratidzo; mutange panzvimbo yangu tsvene. Ipapo vakatanga kuvakuru vakanga vari pamberi peimba.’”

> “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.

> “Jesu ava kuda kubva pachigaro chetsitsi chemunzvimbo tsvene yokudenga kuti apfeke nguo dzokutsiva uye adurure hasha dzake mukutonga pamusoro paavo vasina kugamuchira chiedza chavakapiwa naMwari. ‘Nokuti kutongerwa kwebasa rakaipa hakukurumidzwi kuitwa, naizvozvo mwoyo yavanakomana vavanhu izere mavari kuita zvakaipa.’ Panzvimbo pokunyoroveswa nokushivirira nokurega nguva refu kwakaitwa naIshe kwavari, avo vasingatyi Mwari uye vasingadi chokwadi vanoomesa mwoyo yavo munzira yavo yakaipa. Asi kunyange kushivirira kwaMwari kune miganhu yako, uye vazhinji vari kudarika miganhu iyi zvikuru. Vakapfuura miganhu yenyasha, naizvozvo Mwari anofanira kupindira uye kururamisira kukudzwa kwake.”

> “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.

> “Mayelana laba-Amori iNkosi yathi: ‘Esizukulwaneni sesine bayakubuyela lapha futhi; ngokuba ububi bama-Amori abukakagcwali.’ Nakuba lesi sizwe sasivelele ngenxa yokukhonza izithombe nokonakala kwaso, sasingakawugcwalisi umkhombe wobubi baso, futhi uNkulunkulu wayengeke anike umyalo wokubhujiswa kwaso ngokuphelele. Abantu kwakufanele babone amandla kaNkulunkulu ebonakaliswa ngendlela ecacileyo, ukuze basale bengenazaba. UMdali onozwelo wayezimisele ukubekezelela ububi babo kuze kube yisizukulwane sesine. Khona-ke, uma kwakungabonakali ukuguquka kube ngcono, izahlulelo zakhe zaziyakwehlela phezu kwabo.”

> “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.

> “UMninimandla ongenasiphelo usagcina ngokunemba okungaphambuki irekhodi ngezizwe zonke. Nxa isihawu sakhe sisalokhu sinikelwa kanye lokubizwa ekuphendukeni, leli rekhodi lizahlala livulekile; kodwa nxa izinombolo sezifinyelela esilinganisweni esithile uNkulunkulu asimisileyo, inkonzo yolaka lwakhe iyaqala. Irekhodi liyavalwa. Ukubekezela kobuNkulunkulu kuyaphela. Akusekho ukunxusa kwesihawu ngenxa yabo.”

> “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.

> “Muprofita, achitarisa achidzika nemumazera enguva, akaoneswa nguva iyi muchiratidzo chake. Marudzi enguva ino akagamuchira nyasha dzisina kumbovapo. Zvakaisvonaka kwazvo zvezvikomborero zvekudenga zvakapiwa kwavari; asi kuzvikudza kwakawedzera, kuchiva, kunamata zvifananidzo, kuzvidza Mwari, nokusatenda kwakashata, zvakanyorwa zvichivapomera. Vari kukurumidza kupedzisa kuverengwa kwavo naMwari.

> “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.

> “Asi icho chinondidedemesa ndechechokwadi chokuti avo vakava nechiedza chikuru zvikuru nemikana yakakura vakasvibiswa nezvakaipa zviri kutonga. Vachikurudzirwa nevakarurama vasina kuvarurama vakavapoteredza, vazhinji, kunyange pakati peavo vanoti vanobvuma chokwadi, vatonhora pakutenda uye vari kukurirwa nerukova rune simba rwezvakaipa. Kushorwa kwakapararira kwose-kwose kunokandirwa pakunamata kwechokwadi noutsvene kunotungamirira avo vasingabatanidzwi pedyo naMwari kuti varasikirwe nokuremekedza kwavo mutemo Wake. Dai vaitevera chiedza uye vachiteerera chokwadi vachibva pamwoyo, mutemo uyu mutsvene waizoonekwa kwavari sewunotonyanya kukosha panguva iyo uri kuzvidzwa nokuiswa parutivi. Sezvo kusaremekedza mutemo waMwari kuchiwedzera kuonekwa pachena, mutsara unoparadzanisa pakati pevanochengeta mutemo iwoyo nenyika unowedzera kujeka. Kuda zviga zvoumwari kunowedzera kune rimwe boka sezvakangoitawo kuzvidzwa kwazvo kuchiwedzera kune rimwe boka.”

> “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.’

> “Dambudziko rava kusvika nokukurumidza. Huwandu huri kuwedzera nokukurumidza hunoratidza kuti nguva yokushanyira kwaMwari yava pedyo kusvika. Kunyange asingadi kuranga, zvakadaro acharanga, uye achazviita nokukurumidza. Avo vanofamba muchiedza vachaona zviratidzo zvengozi iri kuswedera; asi havafaniri kugara vakanyarara, vasina hanya, vakamirira kuparadzwa, vachizvinyaradza nokutenda kuti Mwari achadzivirira vanhu Vake pazuva rokushanya. Hazvina kudaro zvachose. Vanofanira kuziva kuti ibasa ravo kushanda nesimba kuti vaponesewo vamwe, vachitarira kuna Mwari norutendo rwakasimba kuti avabatsire. ‘Munyengetero unobva pamwoyo womunhu akarurama une simba guru kwazvo.’”

> “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.

> “Mbiri ya ukulungu sinataye konse mphamvu yake. Pa nthawi imene chiopsezo ndi kufooka kwa mpingo zakhala zazikulu kwambiri, kagulu kakang’ono kamene kaima m’kuunika kadzakhala kakubuula ndi kulira chifukwa cha zonyansa zimene zikuchitika m’dzikomo. Koma makamaka mapemphero awo adzakwera m’malo mwa mpingo chifukwa mamembala ake akuchita monga mwa makhalidwe a dziko.

> “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.

> “Minyengetero yokushinga yeava vashoma ava vakatendeka haingavi pasina. Kana Ishe vachiuya somutsivi, vachauyawo somudziviriri wavose vakachengeta kutenda kwakachena uye vakazvichengeta vasina kusvibiswa nenyika. Panguva iyoyi ndipo pakapikira Mwari kutsivira vasanangurwa vake vanochema kwaari masikati nousiku, kunyange achivaregerera kwenguva refu.”

> “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.

> “Murayiro ndi uyu: ‘Pfuurai napakati peguta, napakati peJerusarema, muise chiratidzo pahuma dzavanhu vanogomera navanochema pamusoro pezvinonyangadza zvose zvinoitwa mukati maro.’ Ava vaigomera nokuchema vakanga vachiparidza mashoko oupenyu; vakanga varaira, vakanga varangana, uye vakanga vanyengetedza. Vamwe vakanga vasingakudzi Mwari vakapfidza vakazvininipisa pamberi Pake. Asi kubwinya kwaJehovha kwakanga kwabva kuna Israeri; kunyange zvazvo vazhinji vakanga vachiri kuramba vachiita zvimiro zvechitendero, simba Rake nokuvapo Kwake zvakanga zvisipo.” Testimonies, vhoriyamu 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.

Mfano wa hukumu ya Mungu ambao Dada White anautambulisha katika kifungu hicho ni hukumu iliyoletwa juu ya mji wa Yerusalemu, ambao katika siku za mwisho ni Kanisa la Waadventista Wasabato. Hukumu hiyo inakamilishwa katika sheria ya Jumapili, kwa maana hapo ndipo muhuri wa Mungu na chapa ya mnyama huwekwa. Sura ya nane ya Ezekieli inatambulisha machukizo manne yanayozidi kuongezeka. Aya ya kwanza inasisitiza kwamba maono hayo yapaswa kueleweka mara tu kabla ya muda wa rehema kufungwa, kwa kutaja siku ya tano ya mwezi wa sita wa mwaka wa sita.

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

Hezekieri akanga asingadi hake kuisa pfungwa iyoyo yenhoroondo yokutaridza nguva. Aingadai akangonyora zvake achiti, “Zvino zvakaitika ini ndigere mumba mangu, navakuru vaJudha vagere pamberi pangu, ruoko rwaIshe Jehovha rukawira ipapo pamusoro pangu.” Chokwadi chokuti akaisa chirevo chezuva riri pamberi pe“666,” chirevo chouporofita kuvadzidzi vouporofita. Chirevo ichocho ndecheavo vane kukunda panhamba yezita rechikara, vanoziva “666,” sechinhu chiri muZvakazarurwa zvaJesu Kristu, izvo zvinozarurwa chisimbiso chazvo nguva yokuvharwa kwemukana wetsitsi isati yasvika. Vanozviziva izvi nokuti ivo ndivo vanhu vaMwari, avo, maererano naPetro, “kare makanga musiri vanhu vaMwari.”

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.

Muna 1 Petro chitsauko chechipiri, vanhu vava zvino vanhu vaMwari, “vakaravira kuti Ishe vane nyasha.” Ndivo avo vakaporofita “vakadya” shoko raMwari, vachipesana navaya vakaramba kudya shoko raMwari. Vaporofita vose vanotaura pamusoro pamazuva okupedzisira, uye muna Johane chitsauko chechitanhatu, Jesu akapa shoko rokuti vadzidzi vake vanofanira kudya nyama yake nokunwa ropa rake. Muchitsauko ichocho vadzidzi vakaramba kudya nyama yake nokunwa ropa rake, vakaita saizvozvo mundima makumi matanhatu nenhanhatu.

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

> Kusukela ngaleso sikhathi abaningi kubafundi bakhe babuyela emuva, futhi ababe besahamba naye. Johane 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.

Abanobulumko abadla inyama kaKristu, basele igazi lakhe ngemihla yokugqibela, bayaqonda ukuba uKristu, njengoPalmoni, nguMbali-manani Ommangalisayo, yaye bayaluqonda uphawu lwakhe xa lubonakaliswa. Inani elithi “665,” kwivesi yokuqala kaHezekile isahluko sesibhozo, likho apho ukuze nabani na onqwenela ukubona aqonde ukuba lichaza ubuncinane amanqaku amabini abalulekileyo esiprofeto. Elokuqala kukuba umyalezo umele uqondwe njengogubungela ixesha elingaphambi komthetho weCawa. Elesibini kukuba inani elithi “666” likwenye yeendinyana ezimbini kuphela encwadini yeSityhilelo, apho kufanelekiswa khona ngokuchazwa ukuba “abanobulumko” baya kuqonda ngemihla yokugqibela.

> 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.

> Hechino uchenjeri. Ngaa awu uli na umanyi aŵerengeke nambala ya nyama: pakuti ni nambala ya munthu; ndipo nambala yakwe ni mazana ghankhondi na makhumi ghankhondi na ghankhondi na sita. Chivumbuzi 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.

“Ana busara” amene amamvetsa kuchuluka kwa chidziwitso m’masiku otsiriza, pamene Chivumbulutso cha Yesu Khristu chatsegulidwa, adzadziwa kuti “666” ndi chizindikiro chofunika cha uneneri, pakuti adzakhala atapambana pa nambalayo. Chotero Ezekieli m’chaputala eyiti akuyambitsa kupanduka kokulirakulira, komwe kukuyimiridwa ndi zonyansa zinayi zokulirakulira. Chomaliza chimasonyeza opusa monga akuweramira dzuwa, motero kuchilemba chiweruzo cha Yerusalemu (Adventism), m’masiku otsiriza. Chiweruzo chimenecho chimachitika m’badwo wachinayi. Zonyansa zinayi ndizo zizindikiro za mibadwo inayi ya Adventism ya Laodikaya.

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.

චලනකයන්ගේ පළමු පරම්පරාව 1863 වර්ෂයේදී, මෝසෙස්ගේ “සත් වරක්” යන ප්‍රතිඥාවට එරෙහි කැරැල්ල සමඟ ආරම්භ විය. එයින් අවුරුදු විසිපහකට පසු, 1888 දී පැවති කැරැල්ල ප්‍රකාශයට පත් විය. එයින් අවුරුදු තිස්එකකට පසු 1919 දී කැරැල්ල සිදුවිය; එය W. W. Prescottගේ “The Doctrine of Christ” නම් කෘතිය මගින් නිරූපණය විය. එයින් අවුරුදු තිස්අටකට පසු, 1957 දී “Questions on Doctrine” නම් කෘතිය මගින් නිරූපණය වූ කැරැල්ල සිදු විය. දැන් මෙම සන්ධිස්ථාන හතර Ezekiel අටහි පිළිකුල් කාරක හතරට සමාන්තර වන හේතුව අපි ප්‍රදර්ශනය කිරීමට ආරම්භ කරමු.

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.

Muna 1863, chiAdventisti cheLaodicea chakaunza chati chitsva kuti chitsive machati maviri akanga ari kuzadzikiswa kwemurayiro waHabakuki chitsauko 2 wokuti, “nyora chiratidzo, uchijekese pamatafura.” Chati ya1863 yakabvisa “nguva nomwe” mumufananidzo wechiporofita, sezvayakanga iri pamachati maviri matsvene pamwe chete ne1260, 1290, ne1335. Muna Habakuki murayiro wakaratidza kuti matafura (muzhinji) aizobudiswa nenzira yokuti, “anoverenga amhanye.” Chati ya1863 yakanga yakatsauka zvikuru pachinangwa, zvokuti yaida gwaro rinotsanangura kuti riperekedze nayo. Zvaisabvira kutarisa pachati ya1863 uye “kumhanya” pasina rimwe gwaro rokutsanangura.

> 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.

> Ishe akandipindura, akati, Nyora chiratidzo ichi, uye uchijekese pamahwendefa, kuti anochiverenga amhanye. Habhakkuki 2:2.

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

Chati ya mwaka 1863 ilikuwa ya bandia, iliyobuniwa kufunika ukweli, kama vile William Miller alivyoona katika ndoto yake. Chati hizo mbili takatifu zilikuwa ishara ya agano ambalo Kristo alifanya na watu waliokuwa wamechukua msimamo kama pembe ya kweli ya Kiprotestanti ya mnyama wa nchi. Chati hizo mbili ziliwakilisha ishara ya uhusiano wa agano kati ya Wamilleri na Kristo, ambaye alikuja ghafula katika hekalu Lake mwaka 1844, na alipokuja, alikuja kama Mjumbe wa Agano. Israeli ya kale ni kielelezo cha Israeli ya kisasa, na Kristo alipowatoa Israeli ya kale kutoka utumwani wa Misri, alionyesha kimbele wakati ambapo angeitoa Israeli ya kisasa kutoka utumwani wa miaka elfu moja mia mbili na sitini ya utawala wa upapa. Dada White anaendelea kusisitiza mara kwa mara historia hizi mbili kama historia zinazofanana.

> “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.

> “Juu yetu kung’aa nuru iliyokusanywa ya vizazi vya nyakati zilizopita. Kumbukumbu ya kusahau kwa Israeli imehifadhiwa kwa ajili ya kutuangazia. Katika kizazi hiki Mungu ameweka mkono Wake kujikusanyia watu kutoka kila taifa, jamaa, na lugha. Katika harakati ya ujio amefanya kazi kwa ajili ya urithi Wake, kama alivyowafanyia Waisraeli alipowaongoza kutoka Misri. Katika kuvunjika moyo kukuu kwa mwaka 1844 imani ya watu Wake ilijaribiwa kama ilivyokuwa ya Waebrania katika Bahari ya Shamu.” 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.

Pangwanisa Ishe akapinda musungano naIsraeri yekare, akapa mahwendefa maviri kuti amiririre ukama hwesungano. Pangwanisa Ishe akapinda musungano naIsraeri yemazuva ano, akapa mahwendefa maviri kuti amiririre ukama hwesungano. Mahwendefa maviri eMirayiro Gumi anofananidzira mahwendefa maviri aHabhakuki. Akaavapa mahwendefa maviri iwayo nguva pfupi mushure mokuyambuka Gungwa Dzvuku, izvo Sister White anowiriranisa nokuora mwoyo kukuru kwa1844. Nguva pfupi mushure ma1844, maererano nenhoroondo yechiporofita, Ishe akabudisa hwendefa rechipiri. Israeri yekare yakaitwa vachengeti vomurairo waMwari, uye Israeri yemazuva ano yakaitwa vachengeti kwete vomurairo waMwari chete, asiwo vezvokwadi zvikuru izvo zvechiporofita.

> “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.

> “Mwari wakaidaidza kereke Yake mumazuva ano, sezvaakadaidza Isiraeri yekare, kuti imire sechiedza panyika. Nebakatwa guru rinopatsanura rechokwadi, iro mashoko engirozi yokutanga, yechipiri, neyechitatu, Akavaparadzanisa nemachechi uye nenyika kuti avaswededze kwaAri muhukama hutsvene hwepedyo. Akavaita vachengeti vemurairo Wake uye akavapa chokwadi chikuru chechiporofita chenguva ino. Sezvakangoita zvirevo zvitsvene zvakapiwa kuna Isiraeri yekare, izvi idura dzvene rinofanira kuziviswa kunyika.” 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.

Mirayiro miviri yokutanga inoratidza kuvenga kwaMwari kunamata zvifananidzo, uye mumirayiro miviri iyoyo yokutanga anotaura kuti kutonga kunoitwa kusvikira kuzvizvarwa zvechitatu nezvechina, nokuti anozivisa kuti iye ndiMwari ane godo.

> “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.

> “Umthetho awuzange ukhulumwe ngalesi sikhathi ukuze uzuze amaHebheru kuphela. UNkulunkulu wabahlonipha ngokubenza abaqaphi nabagcini bomthetho waKhe, kodwa wawufanele ugcinwe njengokwethembwa okungcwele okwenzelwe umhlaba wonke. Izimiso zeMiyalo eliShumi zifanele sonke isintu, futhi zanikezwa ukuze zifundise futhi zibuse bonke. Izimiso eziyishumi, ezifushane, ezibanzi, nezigcwele igunya, zimboza umsebenzi womuntu kuNkulunkulu nakowakhe umakhelwane; futhi konke kusekelwe esimisweni esikhulu, esiyisisekelo, sothando. ‘Wothanda iNkosi uNkulunkulu wakho ngayo yonke inhliziyo yakho, nangawo wonke umphefumulo wakho, nangamandla akho onke, nangengqondo yakho yonke; nomakhelwane wakho njengalokhu uzithanda wena.’ Luka 10:27. Bheka futhi kuDuteronomi 6:4, 5; Levitikusi 19:18. Kule Miyalo eliShumi lezi zimiso zembulwa ngokuningiliziwe, futhi zenziwa ukuba zisebenze esimweni nasezimo zomuntu.”

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

> “‘Pamberi pangu haufaniri kuva navamwe vamwari.’

> “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.

> “Jehovha, Iye wokusingaperi, aripo kubva kwaAri pachake, asina kusikwa, uye Iye pachake ari Tsime noMuchengeti wezvose, ndiye oga anokodzera rukudzo rukuru nokunamatwa. Munhu anorambidzwa kupa chero chimwe chinhu nzvimbo yokutanga murudo rwake kana mubasa rake. Chero chipi nechipi chatinokoshesa chinoderedza rudo rwedu kuna Mwari kana kukanganisa basa rinofanira kuitirwa Iye, ichocho ndicho chatinoita mwari.

> “‘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.’

> “‘Usazviitira chifananidzo chakavezwa, kana mufananidzo wechinhu chipi nechipi chiri kudenga kumusoro, kana chiri panyika pasi, kana chiri mumvura iri pasi penyika; usazvikotamisa kwazviri, kana kuzvishumira.’

> “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.

> “Murayiro wechipiri unorambidza kunamata Mwari wechokwadi pachishandiswa zvifananidzo kana zvimwe zvinomufananidzira. Marudzi mazhinji evahedheni aiti mifananidzo yawo yaingova zviratidzo kana zviratidziro zvaiitirwa kunamata Nhumwa youMwari, asi Mwari akazivisa kuti kunamata kwakadaro chivi. Kuedza kufananidza Iye Wokusingaperi nezvinhu zvinooneka zvenyama kwaizoderedza kunzwisisa kunoita munhu pamusoro paMwari. Pfungwa, dzabviswa pakukwana kusingaperi kwaJehovha, dzaizokwezvwa kuchisikwa panzvimbo yoMusiki. Uye sokuderera kwaizoita maonero ake pamusoro paMwari, saizvozvo munhu aizosvibiswa.”

> “‘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.

> “‘நான் உன் தேவனாகிய கர்த்தர் பொறாமையுள்ள தேவன்.’ தேவன் தமது ஜனங்களோடு கொண்டிருக்கும் நெருக்கமானதும் பரிசுத்தமானதுமான உறவு, திருமணத்தின் உருவகத்தின் கீழ் சித்தரிக்கப்படுகிறது. விக்கிரகாராதனை ஆன்மீக விபச்சாரமாக இருப்பதால், அதற்கெதிராகத் தேவனுக்குள்ள அதிருப்தி ‘பொறாமை’ என்று உரியவாறு அழைக்கப்படுகிறது.” 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.”

Godo rinoratidzwa zvikuru pakurwisana nokunamata zvidhori, uye hazvisi zvekungoitika kuti chinhu chokutanga chinonyangadza muna Ezekieri chitsauko 8 “mufananidzo wegodo.”

> 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.

> Zvino zvakaitika mugore rechitanhatu, mumwedzi wechitanhatu, pazuva rechishanu romwedzi, ndakanga ndigere mumba mangu, navakuru vaJudha vagere pamberi pangu, ruoko rwaIshe Jehovha rukawira pamusoro pangu ipapo. Ipapo ndakatarira, ndikaona, tarirai, chakanga chakafanana nechimiro chomoto; kubva pakuonekwa kwechiuno chake zvichidzika kwaiva nomoto, uye kubva pachiuno chake zvichikwira kwaiva sokuratidzika kwokupenya, soruvara rweambar. Akabva atambanudza chakanga chakafanana noruoko, akandibata nechisumbu chebvudzi romusoro wangu; Mweya ukandisimudza pakati penyika nedenga, ukandiisa muzviratidzo zvaMwari kuJerusarema, pasuo resuo romukati rinotarira kurutivi rwokumusoro; pakanga pane chigaro chechifananidzo chegodo, chinomutsa godo. Uye tarirai, kubwinya kwaMwari waIsraeri kwakanga kuripo ipapo, maererano nechiratidzo chandakaona mubani. Ipapo akati kwandiri, Mwanakomana womunhu, simudza meso ako zvino utarire kurutivi rwokumusoro. Naizvozvo ndakasimudza meso angu ndokutarira kurutivi rwokumusoro, uye tarirai, kurutivi rwokumusoro pasuo rearitari pakanga pane ichi chifananidzo chegodo pamusuo wokupinda. Ezekieri 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.

Mufananidzo wegodo ndiwo wokutanga pamagombedzero mana ari kuwedzera akaoneswa Ezekieri. Mufananidzo wegodo unomirira kutanga kwechizvarwa chokutanga chezvizvarwa zvina zvokupandukira kuri kuwedzera muAdventism. Chizvarwa chokutanga chakatanga muna 1863.

We will continue this study in the next article.

A re ithutong ena sehlogong se se latelang.

> “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. . . .

> “Umwe nomumwe wavafemberi vekare akataura zvishoma pamusoro penguva yavo pachavo kupfuura pamusoro penguva yedu, nokudaro kuti kufembera kwavo kunoshanda kwatiri. ‘Zvino izvi zvose zvakaitika kwavari kuti zvive mienzaniso; uye zvakanyorwa kuti zvitiyambire isu, takasvikirwa nemigumo yenyika.’ 1 VaKorinte 10:11. ‘Havana kushumira ivo pachavo, asi isu, pazvinhu izvo zvino zvaziviswa kwamuri navaya vakakuparidzirai evhangeri noMweya Mutsvene wakatumwa achibva kudenga; zvinhu izvo ngirozi dzinoshuva kunyatsotarira.’ 1 Petro 1:12....”

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

> “Bhaibheri rakachengeta pamwe chete uye rakasungirira pfuma yarwo nokuda kwechizvarwa chino chokupedzisira. Zviitiko zvikuru zvose nemabasa ose anorema enhoroondo yeTestamende Yekare zvakanga zviri, uye zviri, kuzvidzokorora muchechi mumazuva ano okupedzisira.” Selected Messages, bhuku 3, 338, 339.

Back to Articles