The testimony of Jeroboam’s rebellion is also the history of ancient Israel’s division into two nations. The northern kingdom made up of ten tribes was known as Israel, or sometimes Ephraim, and the southern kingdom was known as Judah. In the time of Ezekiel, the kingdom had already been two kingdoms for many years, and in chapter thirty-seven, Ezekiel was given a prophecy identifying that the two kingdoms would once again become one nation. That prophecy was fulfilled in the beginning history of the earth beast (the United States), and is fulfilled for the final time at the end of the United States, for Jesus always illustrates the end of a thing, with the beginning of a thing.
ཡེ་རོ་བོ་ཨམ་གྱི་ངོ་ལོག་པའི་དཔང་བཤད་ནི། སྔོན་གྱི་ཨིས་ར་ཨེལ་རྒྱལ་ཁབ་གཉིས་སུ་བགོས་པའི་ལོ་རྒྱུས་ཀྱང་ཡིན། ཚོ་ཁག་བཅུ་ཡིས་གྲུབ་པའི་བྱང་ཕྱོགས་ཀྱི་རྒྱལ་ཁབ་ནི་ཨིས་ར་ཨེལ་ཞེས་ཤེས་པ་དང་། ཡང་ན་སྐབས་ལ་ལར་ཨེ་ཕ་རཱིམ་ཞེས་ཀྱང་འབོད་ཅིང་། ལྷོ་ཕྱོགས་ཀྱི་རྒྱལ་ཁབ་ནི་ཡ་ཧུ་དཱ་ཞེས་ཤེས། ཨེ་ཟེ་ཀི་ཨེལ་གྱི་དུས་སུ། རྒྱལ་ཁབ་དེ་ནི་ལོ་མང་པོའི་རིང་ལ་སྔ་ས་ནས་རྒྱལ་ཁབ་གཉིས་སུ་གྱུར་ཟིན་པ་ཡིན་ལ། ལེའུ་སུམ་ཅུ་སོ་བདུན་པར། ཨེ་ཟེ་ཀི་ཨེལ་ལ་རྒྱལ་ཁབ་གཉིས་པོ་དེ་ཡང་བསྐྱར་རྒྱལ་ཁབ་གཅིག་ཏུ་འགྱུར་བར་ངོས་འཛིན་པའི་ལུང་བསྟན་ཞིག་གནང་བ་ཡིན། ལུང་བསྟན་དེ་ནི་ས་གཅན་གྱི་ཐོག་མའི་ལོ་རྒྱུས་ཏེ། ཨ་མེ་རི་ཀ་ཡུ་ནའི་ཊེཌ་སི་ཊེཊས་ཀྱི་འགོ་བཙུགས་སྐབས་སུ་འགྲུབ་པ་དང་། ཡེ་ཤུས་ནམ་ཡང་དངོས་པོ་ཞིག་གི་མཐའ་མ་དེ་དེའི་ཐོག་མ་དང་སྦྲགས་ནས་མཚོན་པས། ཨ་མེ་རི་ཀ་ཡུ་ནའི་ཊེཌ་སི་ཊེཊས་ཀྱི་མཇུག་མཐར་ཡང་ཐེངས་མཐའ་མར་འགྲུབ་པ་ཡིན།
The rebellion of Jeroboam at the time that Israel was divided into two kingdoms, represents a rebellion at the beginning of the United States, and also at the end of the United States. The rebellion in the beginning and ending of the United States includes the joining of two kingdoms. Revelation chapter eighteen, as repeatedly cited from the writings of Sister White in these articles, represents two calls to the churches. The two nations that are joined during the hour of the Sunday law crisis is the one-hundred and forty-four thousand, and God’s other flock that are still in Babylon.
እልፈት ኢየሮብዓም በወቅቱ እስራኤል ወደ ሁለት መንግሥታት በተከፈለበት ጊዜ፣ በዩናይትድ ስቴትስ መጀመሪያ ያለውን እልፈት ይወክላል፤ እንዲሁም በዩናይትድ ስቴትስ መጨረሻም ያለውን እልፈት ይወክላል። በዩናይትድ ስቴትስ መጀመሪያና መጨረሻ ያለው እልፈት የሁለት መንግሥታትን መተባበር ያካትታል። ራእይ ምዕራፍ አሥራ ስምንት፣ በእነዚህ ጽሑፎች ውስጥ ከእህት ዋይት ጽሑፎች እንደ ተደጋጋሚ ጥቅስ እንደተጠቀሰው፣ ለቤተ ክርስቲያናት የሚቀርቡ ሁለት ጥሪዎችን ይወክላል። በእሁድ ሕግ ችግኝ ሰዓት የሚተባበሩት ሁለቱ ሕዝቦች፣ አንድ መቶ አርባ አራት ሺህ እና ገና በባቢሎን ውስጥ ያሉ የእግዚአብሔር ሌሎች መንጋዎች ናቸው።
The two nations that were joined in the Millerite history were Judah and Ephraim. They were joined when the individual indignations against the two kingdoms respectively ended in 1798 and then in 1844. The word “moreover” in Ezekiel chapter thirty-seven, allows us to be certain of this application. The word “moreover” means to place the message that follows “moreover,” over the message that preceded the word “moreover.”
Millerit tikin tarihtiy juntashqa ikki millet — Yehuda men Efrayim edi. Ular her qaysi ikki padishahliqqa qaratilghan alahide ghezepning muddeti tewri-töwrisi bilen 1798-yili, andin keyin 1844-yili axirlashqanda birlashti. Hizqiyal kitabining ottuz yättinchi babidiki “bundin tashqiri” dégen söz, bu qollinishqa ishenchlik höküm chiqirishimizgha yol qoyidu. “Bundin tashqiri” dégen söz, özidin keyin kelidighan xewerni, “bundin tashqiri” sözidin ilgiri kelgen xewerning üstige qoyushni bildürüdu.
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. Ezekiel 37:15–17.
Tataʾẽ oñeʾẽjey chéve, heʾívo: Avei nde, yvypóra raʾy, ejapyhy peteĩ yvyra, ha ehai hiʾári: Judá rehe, ha Israel raʾykuéra iñirũnguéra rehehápe; upéi ejapyhy ambue yvyra, ha ehai hiʾári: José rehe, Efraín yvyra rehe, ha opaite Israel róga iñirũnguéra rehehápe. Ha embojoaju peteĩme ambuéva ndive peteĩ yvyrápe; ha oikóta peteĩnte nde pópe. Ezequiel 37:15–17.
Ezekiel is applying the prophetic principle of repeat and enlarge when he states, “moreover.” Ezekiel is to take two sticks, one for Judah and one for Ephraim, and take the prophecy illustrated with the two sticks and place it over the top of the previous prophecy. The previous prophetic illustration began in verse one when Ezekiel was carried to a valley of dead dry bones.
Hesekiel “zêdetir” diýende, gaýtalamak we giňeltmek baradaky pygamberlik ýörelgesini ulanýar. Hesekiel Ýahuda üçin bir taýak we Efraýym üçin bir taýak almaly, hem-de şol iki taýak arkaly görkezilen pygamberligi öňki pygamberligiň üstüne ýerleşdirmeli. Öňki pygamberlik şekillendirmesi birinji aýatda, Hesekieliň öli, gurak süňklerden doly bir jülgä alnyp gidilmegi bilen başlaýardy.
The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.
Idiin Uumaa natti dhufe; inni hafuura Uumaa keessatti na baasee gidduu sulula lafeetiin guutamee ture keessa na kaaʼe. Innis na naannoo isaanii mara na naannaasise; kunoo, lafeewwan baayʼee hedduun sulula balʼaa sana keessa turan; kunoo immoo, isaan baayʼee gogan turan. Innis naan jedhe, Yaa ilma namaa, lafeewwan kun jiraachuu ni dandaʼuu? Anis deebisee, Yaa Gooftaa Uumaa, ati ni beekta jedheen. Innis deebiʼee naan jedhe, Lafeewwan kana irratti raajii dubbadhu; akkanas isaaniin jedhi, Yaa lafeewwan goganii, dubbii Uumaa dhagaʼaa. Gooftaan Uumaan lafeewwan kanaan akkana jedha; Kunoo, ani hafuura isin keessa nan galcha, isinis ni jiraattu; ani hidda isin irra nan kaaʼa, foon isin irra nan kaasa, gogaa isinitti nan uffisa, hafuuras isin keessa nan galcha; isinis ni jiraattu; anis ani Uumaa taʼuu koo ni beektu. Kanaafuu ani akkuma ajajameetti raajii dubbadhe; yeroo ani raajii dubbachaa turettis sagaleen tokko taʼe; kunoo, sochiin raafamaa taʼe, lafeewwanis walitti dhufan, lafee gara lafee isaatti. Yeroo ani ilaale, kunoo, hiddiwwanii fi foon isaan irratti baʼan, gogaanis ol irraa isaan haguuge; garuu hafuuri isaan keessa hin turre. Achiis inni naan jedhe, Bubbee sana irratti raajii dubbadhu, raajii dubbadhu, yaa ilma namaa, bubbeettis akkana jedhi, Gooftaan Uumaan akkana jedha; Yaa hafuura, qilleensa afur irraa kottu, warra ajjeefaman kana irrattis afuufi, akka isaan jiraataniif. Kanaafuu ani akkuma inni na ajajetti raajii dubbadhe; hafuuri isaan keessa seene, isaanis ni jiraatan; miilla isaanii irra dhaabataniis, loltuu baayʼee guddaa taʼan. Achiis inni naan jedhe, Yaa ilma namaa, lafeewwan kun mana Israaʼel hundumaa ti; kunoo, isaan, “Lafeewwan keenya gogan; abdii keenya ni bade; nu qoodaa keenya irraa muramneerra” jedhu. Kanaafuu raajii dubbadhu, akkanas isaaniin jedhi, Gooftaan Uumaan akkana jedha; Kunoo, yaa saba koo, ani awwaalcha keessan nan bana, awwaalcha keessan keessaa isin nan baasa, gara biyya Israaʼelittis isin nan geessa. Yaa saba koo, yeroo ani awwaalcha keessan bane, awwaalcha keessan keessaa isin baases, anis ani Uumaa taʼuu koo ni beektu. Hafuura koos isin keessa nan kaaʼa; isinis ni jiraattu; biyya mataa keessanii keessattis isin nan qubsiisa; yeroo sanatti anis Uumaan dubbadheera, raawwadheeras, jedha Uumaan, akka taʼe ni beektu. Hisqiʼeel 37:1–14.
From the very beginning of these articles, we have shown that the valley of dead bones represents God’s people in the last days, and that the message of the four winds that causes them to stand upon their feet as a mighty army, is the Midnight Cry message identifying Islam of the third Woe. Sister White identifies the bones as God’s people.
ئەوە لە سەرەتای ئەم وتارانەوە نیشانداوە کە دۆڵی ئێسقانە مردووەکان نوێنەری گەلی خودایە لە ڕۆژانی دوایی، وە ئەو پەیامەی چوار باکە کە وایان لێدەکات لەسەر پێی خۆیان بوەستن وەک سوپایەکی بەهێز، هەمان پەیامی هاوارى نیوەشەوەیە کە ئیسلامی وەیلەتی سێیەم دیاری دەکات. خوشک وایت ئێسقانەکان بە گەلی خدا دەناسێنێت.
“I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.
«Asckrusuyta penata, hinaspa almaita mañakuypi hoqarini, Señorta samayninta kutichisqan runankunaman pukananpaq, ch’aqi tullukunahina kashaqtin, kawsanankupaq.» General Conference Bulletin, 4 de febrero de 1893.
We have shown in previous articles that the prophetic message identifying July 18, 2020, was erroneous, and that the false proclamation marked the arrival of the first disappointment and tarrying time in the parable of the ten virgins. Though the proclamation of time was legitimate in the Millerite period, after 1844, there was never to be another message hung upon time. When Future for America made the proclamation of July 18, 2020, they slid back to a history that the proclamation of time was acceptable and in so doing they sinned, and they were slain in the street of the great city of Revelation chapter eleven. Dead in the street, they then needed to be resurrected, as were the two witnesses after three and a half days.
മുമ്പത്തെ ലേഖനങ്ങളിൽ നാം കാണിച്ചിരുന്നതുപോലെ, 2020 ജൂലൈ 18നെ തിരിച്ചറിയിച്ച പ്രവാചക സന്ദേശം തെറ്റായിരുന്നു; ആ വ്യാജ പ്രഖ്യാപനമാണ് പത്ത് കന്യകമാരുടെ ഉപമയിൽ ആദ്യ നിരാശയുടെയും താമസകാലത്തിന്റെയും വരവിനെ അടയാളപ്പെടുത്തിയത്. മില്ലറൈറ്റ് കാലഘട്ടത്തിൽ സമയപ്രഖ്യാപനം സാധുവായിരുന്നെങ്കിലും, 1844ന് ശേഷം സമയത്തെ ആധാരമാക്കി തൂക്കിയിടുന്ന മറ്റൊരു സന്ദേശം ഇനി ഒരിക്കലും ഉണ്ടായിരിക്കരുതായിരുന്നു. ഫ്യൂച്ചർ ഫോർ അമേരിക്ക 2020 ജൂലൈ 18യുടെ പ്രഖ്യാപനം നടത്തിയപ്പോൾ, സമയപ്രഖ്യാപനം അംഗീകരിക്കപ്പെട്ടിരുന്ന ഒരു ചരിത്രത്തിലേക്കാണ് അവർ പിന്നോട്ടു വഴുതിപ്പോയത്; അങ്ങനെ ചെയ്തതിലൂടെ അവർ പാപം ചെയ്തു, വെളിപ്പാട് അദ്ധ്യായം പതിനൊന്നിലെ മഹാനഗരത്തിന്റെ വീഥിയിൽ അവർ കൊല്ലപ്പെട്ടു. വീഥിയിൽ മരിച്ചുകിടന്ന അവർക്ക്, മൂന്നര ദിവസങ്ങൾക്കുശേഷം രണ്ടു സാക്ഷികൾ ഉയിർത്തെഴുന്നേറ്റതുപോലെ, പിന്നെ ഉയിർത്തെഴുന്നേൽക്കേണ്ടതുണ്ടായിരുന്നു.
“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.
«ئەو ھەستییە وشکەکان پێویستیان بەوە هەیە کە ڕۆحی پیرۆزی خودا بەسەریاندا بفوێندرێت، تاکو بخرێنە جوڵە، وەک بە هەستانەوەیەک لە نێو مردووان.» Bible Training School, December 1, 1903.
In previous articles we have shown that the message of the four winds that resurrects the two witnesses, is the message of Islam of the third Woe, and that the message is the Midnight Cry message of the last days. Ezekiel says, “moreover,” and in so doing identified that during the history that illustrates the proclamation of the Midnight Cry, two sticks, one represented as Ephraim and one as Judah, were to be joined together and become one nation. The parable of the ten virgins is fulfilled in the last days, “to the very letter,” as it was fulfilled in Millerite history. In the period when the Midnight Cry was fulfilled in the Millerite history, and again in the fulfillment of the last days, “two sticks” were and will be joined together.
पछिल्ला लेखहरूमा हामीले देखाएका छौँ कि दुई साक्षीहरूलाई पुनर्जीवित गर्ने चार वायूहरूको सन्देश, तेस्रो “धिक्कार” को इस्लामको सन्देश हो, र त्यो सन्देश अन्तिम दिनहरूको “मध्यरात्रिको पुकार” को सन्देश हो। इजकिएल भन्छन्, “यसबाहेक,” र यसो गर्दै उनले यो पहिचान गराए कि “मध्यरात्रिको पुकार” को घोषणालाई दृष्टान्तस्वरूप देखाउने इतिहासको अवधिमा, दुई वटा लट्ठीहरू—एउटा एप्रैमको रूपमा र अर्को यहूदाको रूपमा प्रतिनिधित्व गरिएका—एकसाथ जोडिनुपर्ने थियो र एउटै राष्ट्र बन्नुपर्ने थियो। दस कुँवारीहरूको दृष्टान्त अन्तिम दिनहरूमा “शब्दशः” पूरा हुन्छ, जसरी त्यो मिलेराइट इतिहासमा पूरा भएको थियो। मिलेराइट इतिहासमा “मध्यरात्रिको पुकार” पूरा भएको अवधिमा, र फेरि अन्तिम दिनहरूको पूर्तिमा, “दुई लट्ठीहरू” जोडिएका थिए र जोडिनेछन्।
The two sticks represented the northern (Ephraim) and southern kingdoms (Judah) of ancient Israel. We have also shown that William Miller was typified by Elijah, and that during the three-and-a-half years of drought Elijah had gone to the widow of Zarephath.
Tin bi kuluq yimuqïyti ay gujoqtïlïtëk Israel mïngïqtaqïlïngan: tïgïzïk (Ephraim) ya gujoqtaqïlïtëk (Judah). Hïnaqtaq qïrqïngan da, William Miller Elijah-qa typify qïyïlïngan, ya qurganqaqsïrïm yïl quraq qïrïqlïq qïyïlïngan waqtta Elijah Zarephath dul widow-nga bargan.
And the word of the Lord came unto him, saying, Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee. So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand. And she said, As the Lord thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son. For thus saith the Lord God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the Lord sendeth rain upon the earth. And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days. 1 Kings 17:8–15.
ئوردو خُداوند بر او نازل شد که میگفت: برخیز، به صَرَفَه که از آنِ صیدون است برو و در آنجا ساکن شو؛ اینک بیوهزنی را در آنجا مأمور کردهام تا تو را روزی دهد. پس برخاست و به صَرَفَه رفت. و چون به دروازهٔ شهر رسید، اینک آن بیوهزن در آنجا هیزم برمیچید؛ او را ندا داد و گفت: تمنا دارم اندکی آب در ظرفی برایم بیاور تا بنوشم. و چون میرفت تا آن را بیاورد، او را صدا زد و گفت: تمنا دارم لقمهای نان نیز در دست خود برایم بیاوری. و او گفت: به حیات یهوه، خدای تو، سوگند که نانی ندارم، جز مشتی آرد در خمرهای و اندکی روغن در کوزهای؛ و اینک دو تکه هیزم برمیچینم تا داخل شوم و آن را برای خود و پسرم آماده سازم تا بخوریم و بمیریم. و ایلیا به او گفت: مترس؛ برو و چنانکه گفتهای بکن؛ لیکن نخست از آن برای من نانِ کوچکى بساز و نزد من بیاور، و پس از آن برای خود و پسرت بساز. زیرا یهوه، خدای اسرائیل، چنین میفرماید: آردِ خمره تمام نخواهد شد و روغنِ کوزه کم نخواهد گردید، تا روزی که خداوند باران بر زمین بفرستد. پس او رفت و مطابق گفتهٔ ایلیا عمل کرد؛ و او و وی و خاندانش روزهای بسیار خوردند. اول پادشاهان 17:8–15.
The “many days” in the passage is the three-and-a-half years that Ahab searched for Elijah and represented the twelve-hundred-and-sixty years of papal persecution. Concerning the “many days” of papal persecution, Jesus said:
ចំណុច «ថ្ងៃជាច្រើន» ក្នុងអត្ថបទនេះ គឺជារយៈពេលបីឆ្នាំកន្លះ ដែលអាហាប់បានស្វែងរកអេលីយ៉ា ហើយវាតំណាងឲ្យរយៈពេលមួយពាន់ពីររយហុកសិបឆ្នាំនៃការបៀតបៀនដោយសាសនាចក្រប៉ាប។ អំពី «ថ្ងៃជាច្រើន» នៃការបៀតបៀនដោយសាសនាចក្រប៉ាប ព្រះយេស៊ូវបានមានបន្ទូលថា៖
And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:22.
Acunah baug hari-hari itu dipandak, maka nadai siku daging pun diselamatka; tang ketegal sida ti dipilih, hari-hari itu deka dipandak. Matthew 24:22.
Sister White directly identifies Jesus’ pronouncement of “those days” as the period of papal persecution.
Marmay White, “chay p’unchaykuna” nispa Jesús rimarisqanta papal qatikachay pacha kasqanta chiqapta sut’inchan.
“The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266, 267.
«کلیسا کے خلاف ایذا رسانی ایک ہزار دو سو ساٹھ برس کی پوری مدت تک جاری نہ رہی۔ خدا نے اپنی قوم پر رحم کرتے ہوئے اُن کی آتشی آزمائش کے وقت کو مختصر کر دیا۔ کلیسا پر آنے والی “بڑی مصیبت” کی پیشین گوئی کرتے ہوئے نجات دہندہ نے فرمایا: “اور اگر وہ دن گھٹائے نہ جاتے تو کوئی بشر نہ بچتا؛ مگر برگزیدوں کی خاطر وہ دن گھٹائے جائیں گے۔” متی 24:22۔ اصلاحِ مذہب کے اثر کے باعث 1798 سے پہلے ہی ایذا رسانی کا خاتمہ ہو گیا تھا۔» The Great Controversy, 266, 267.
The “many days” that Elijah was sustained by the widow, were also the “many days” of papal persecution identified by Daniel.
“күнләр көп” деп Илясқа тул қатын тәрепінен ырыс берилген ўақыт, Даниял көрсеткен папалық қудалаўдың да сол “күнләр көп” ўақыты еди.
And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.
Ati wọn ti ó ní ìmọ̀ láàárín àwọn ènìyàn yóò kọ́ ọ̀pọ̀lọpọ̀ ní ẹ̀kọ́: ṣùgbọ́n wọn yóò ṣubú nípa idà, àti nípa iná, nípa ìgbèkùn, àti nípa ìkógun, fún ọ̀pọ̀ ọjọ́. Nígbà náà tí wọn bá ṣubú, a óò fi ìrànlọ́wọ́ kékeré ràn wọ́n lọ́wọ́: ṣùgbọ́n ọ̀pọ̀ yóò so ara wọn mọ́ wọn pẹ̀lú ọ̀rọ̀ àtẹ́yìnwá. Àti pé àwọn kan nínú wọn tí ó ní ìmọ̀ yóò ṣubú, láti dán wọn wò, àti láti wẹ̀ wọ́n mọ́, àti láti sọ wọ́n di funfun, àní títí dé àkókò ìparí: nítorí pé ó ṣì jẹ́ fún àkókò tí a yàn. Dáníẹ́lì 11:33–35.
The “time of the end,” which is also the “time appointed” in the verses, was 1798, and it marked the end of papal persecution, as had been typified by Elijah’s time with the widow of Zarephath. In that history the widow, representing an unmarried church, was identified as the church in the wilderness in chapter twelve of the book of Revelation. She was gathering two sticks, not one stick or ten sticks, but two sticks. Ezekiel was to take two sticks, one for the northern kingdom of Israel and one for the southern kingdom of Israel and join them together to make one stick. Those two kingdoms had both been scattered for twenty-five hundred and twenty years, but God’s promise was that He would gather them. The woman was gathering the two sticks that were to be joined together, and she was doing so “until the day that the Lord sendeth rain upon the earth.”
«Пақсәрәт заманы», у аятларҙағы «билдәләнгән ваҡыт» та, 1798 йыл ине, һәм ул Илиястың Сарепта тол ҡатыны менән булған ваҡыты аша алдан күрһәтелгәнсә, папалыҡ эҙәрлекләүенең тамамланыуын билдәләне. Ул тарихта кейәүгә сыҡмаған сиркәүҙе сағылдырған тол ҡатын Асылыш китабының ун икенсе бүлегендәге сүлдәге сиркәү тип танылды. Ул бер таяҡ та, ун таяҡ та түгел, ә ике таяҡ йыйып йөрөй ине. Йәзәкилгә ике таяҡ алырға, береһен — Израилдең төньяҡ батшалығы өсөн, икенсеһен — Израилдең көньяҡ батшалығы өсөн, һәм уларҙы бер таяҡ итеү өсөн бергә ҡушырға ҡушылғайны. Был ике батшалыҡ та ике мең биш йөҙ егерме йыл буйы таралған ине, ләкин Алланың вәғәҙәһе шундай ине: Ул уларҙы йыйыр. Ҡатын бергә ҡушылырға тейеш булған ошо ике таяҡты йыйып йөрөй ине, һәм ул быны «Раббы ер өҫтөнә ямғыр ебәргән көнгә тиклем» эшләй ине.
The day when the Lord sent “rain” was identifying the Midnight Cry of Millerite history, that reached its conclusion on October 22, 1844, when the Messenger of the Covenant suddenly came to the temple He had erected from 1798 (the end of the first indignation), through until October 22, 1844 (the end of the last indignation). In that period of time, the Midnight Cry message, represented in Ezekiel’s illustration of the valley of bones was fulfilled, when the two sticks of the northern and southern kingdoms were joined to form one nation, with one king, for on October 22, 1844, Christ came before the Father and received a kingdom.
Ilé, tí Oluwa ti rán “òjò,” ni ó ń tọ́ka sí Ẹkún Òru Àárín òru nínú ìtàn àwọn Millerite, tí ó dé sí ìparí rẹ̀ ní October 22, 1844, nígbà tí Òjíṣẹ́ Májẹ̀mú náà dé sí tẹ́ńpìlì tí Ó ti kọ́ láti ọdún 1798 (ìparí ìbínú àkọ́kọ́), títí dé October 22, 1844 (ìparí ìbínú ìkẹyìn). Ní àkókò yẹn, ìhìn-iṣẹ́ Ẹkún Òru Àárín òru, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú àkàwé afonífojì egungun ti Ezekieli, ni a ṣẹ, nígbà tí a so àwọn ọ̀pá méjì ti àwọn ìjọba àríwá àti gúúsù pọ̀ láti dá orílẹ̀-èdè kan sílẹ̀, pẹ̀lú ọba kan ṣoṣo, nítorí ní October 22, 1844, Kristi wá sí iwájú Baba, ó sì gba ìjọba kan.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
«تَگِ مسیح، بهحَیث کاهنِ اعظمِ ما، به قُدسُالاقداس، برای تطهیرِ مقدِس، که در دانیال ۸:۱۴ به نمایش گذاشته شده است؛ تَگِ پسرِ انسان نزد قدیمُالایام، چنانکه در دانیال ۷:۱۳ عرضه گردیده است؛ و تَگِ خداوند به هیکلِ خویش، که مَلاکی آن را پیشگویی کرده است، همه توصیفهای یک رویدادِ واحد اند؛ و این همان رویدادی است که همچنین در آمدنِ داماد به عروسی، آنگونه که مسیح در مَثَلِ ده باکره در متی ۲۵ بیان کرده است، تمثیل گردیده است.» نزاعِ عظیم، ۴۲۶.
Christ received a kingdom on October 22, 1844, as identified in Daniel.
Kristooŋo Daanel keessatti ibsame akka taʼetti, Onkoloolessa 22, 1844 irratti mootummaa tokko fudhate.
I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.
Risa päytseähimmennä, ja kahtokaa, ihmise Pojan kaltai tuli taivahan pilvil, ja tuli Vanhan päivih luo, ja häne tuotih hänen eteheensä. Ja hänelle annettih valta, kunnia ja valtakunta, jotta kaikki kansat, heimot ja kielet häntä palvelisivat. Hänen valtansa om piättymätöi valta, joka ei häviä, ja hänen valtakuntansa ei koskaan hävitetä. Daniel 7:13, 14.
When Ezekiel’s two sticks are joined together, they have one king over them.
Zɨ Ezɛkiɛl sɨ mʉji maɓa mawo ajiŋti ne, a ba naŋgʉm kelen kan mawo.
And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.
Na Dauda, mtumishi wangu, atakuwa mfalme juu yao; nao wote watakuwa na mchungaji mmoja; nao watatembea katika hukumu zangu, na kuzishika amri zangu, na kuzitenda. Nao watakaa katika nchi niliyompa Yakobo, mtumishi wangu, ambayo baba zenu walikaa ndani yake; nao watakaa humo, wao, na watoto wao, na watoto wa watoto wao milele; na mtumishi wangu Dauda atakuwa mkuu wao milele. Ezekieli 37:24, 25.
All the prophets agree with one another, and king David is Christ who came before the Father on October 22, 1844, and received a kingdom that had been gathered together from the two sticks of Israel (the northern kingdom) and Judah (the southern kingdom). The scattering of the two kingdoms ended during the forty-six years from 1798 to 1844, as Christ raised a temple that had been desolated and trampled down. When He raised the temple, He then suddenly came unto His temple as the Messenger of the Covenant, in fulfillment of Malachi chapter three. Ezekiel agrees with that fact, for all the prophets agree with one another.
എല്ലാ പ്രവാചകന്മാരും പരസ്പരം ഒത്തുപോകുന്നു; രാജാവായ ദാവീദ് പിതാവിന്റെ സന്നിധിയിൽ 1844 ഒക്ടോബർ 22-ന് മുമ്പാകെ വന്ന ക്രിസ്തുവാകുന്നു; അവിടെ ഇസ്രായേലിന്റെ രണ്ട് കൊലുകളിൽനിന്നും—ഇസ്രായേൽ (വടക്കൻ രാജ്യം)യും യെഹൂദാ (തെക്കൻ രാജ്യം)യും—ഒന്നിച്ചുകൂട്ടപ്പെട്ടിരുന്ന ഒരു രാജ്യം അവൻ ഏറ്റുവാങ്ങി. 1798 മുതൽ 1844 വരെയുള്ള നാൽപ്പത്താറ് വർഷങ്ങൾക്കിടയിൽ, ക്രിസ്തു ശൂന്യമാക്കപ്പെടുകയും ചവിട്ടിക്കളയപ്പെടുകയും ചെയ്തിരുന്ന ഒരു ആലയത്തെ ഉയർത്തിക്കൊണ്ടിരിക്കെ, ആ രണ്ട് രാജ്യങ്ങളുടെയും ചിതറിപ്പോക്ക് അവസാനിച്ചു. അവൻ ആ ആലയത്തെ ഉയർത്തിയശേഷം, മലാഖി മൂന്നാം അധ്യായത്തിന്റെ നിവൃത്തിയായി, നിയമത്തിന്റെ ദൂതനായ് തന്റെ ആലയത്തിലേക്കു അവൻ അപ്രതീക്ഷിതമായി വന്നു. ഈ സത്യത്തോടു യെഹെസ്കേലും ഒത്തുപോകുന്നു; കാരണം എല്ലാ പ്രവാചകന്മാരും പരസ്പരം ഒത്തുപോകുന്നു.
And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. Ezekiel 37:24–27.
Ҳәм хизмәткарим Давут уларниң үстидин падишаһ болиду; уларниң һәммисиниң бирла падичиси болиду. Улар йәнә мениң һөкүмлирим бойичә меңип, бәлгилимилиримни сақлап, уларни ада қилиду. Улар Мениң хизмәткарим Яқупқа бәргән, ата-бовилириңлар турған шу жутта туриду; улар, уларниң пәрзәнтлири вә пәрзәнтлириниң пәрзәнтлири у йәрдә мәңгү туриду; һәмдә хизмәткарим Давут уларниң шаһзадиси болуп мәңгү туриду. Униңдин башқа, Мән улар билән течлиқ әһдини бағлаймән; у улар билән қилинған мәңгүлүк әһди болиду. Мән уларни орунлаштуруп, көпәйтимән вә Өз муқәддәс җайимни уларниң оттурисида мәңгү орнитимән. Мениң чедиримму улар билән биллә болиду; шуңа Мән уларниң Худаси болимән, улар болса Мениң хәлқим болиду. Әзқиял 37:24–27.
It is Christ that erects the temple.
Ari Kristuh yang mangbangun panggungan suci itu.
And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.
ئۇنغا سۆزلەپ مۇنداق دېگىن: ساماۋى قوشۇنلارنىڭ پەرۋەردىگارى مۇنداق دەيدۇ: مانا، ئىسمى «شاخ» بولغان ئادەم؛ ئۇ ئۆز ئورنىدىن ئۆسۈپ چىقىدۇ، ۋە ئۇ پەرۋەردىگارنىڭ ئىبادەتخانىسىنى بەرپا قىلىدۇ. دەرۋەقە، پەرۋەردىگارنىڭ ئىبادەتخانىسىنى شۇ ئۆزى بەرپا قىلىدۇ؛ ئۇ شان-شەرەپنى ئۈستىگە ئالىدۇ، تەختىدە ئولتۇرۇپ ھۆكۈمرانلىق قىلىدۇ؛ ئۇ تەختى ئۈستىدە كاھىن بولىدۇ؛ ۋە تىنچلىق مەسلىھىتى ئىككىسىنىڭ ئارىسىدا بولىدۇ. تاجلار بولسا، پەرۋەردىگارنىڭ ئىبادەتخانىسىدا ئەسلەتمە بولۇش ئۈچۈن، ھەلەمگە، توبىياغا، يەداياغا ۋە زەفەنىيانىڭ ئوغلى خېنغا تەۋە بولىدۇ. يىراق يەردىكىلەر كېلىپ پەرۋەردىگارنىڭ ئىبادەتخانىسىنى بەرپا قىلىشقا قاتنىشىدۇ، ۋە شۇ چاغدا سىلەر ساماۋى قوشۇنلارنىڭ پەرۋەردىگارى مېنى سىلەرگە ئەۋەتكەنلىكىنى بىلىسىلەر. ئەگەر سىلەر پەرۋەردىگار خۇدايىڭلارنىڭ ئاۋازىغا ئەستايىدىللىق بىلەن ئىتائەت قىلساڭلار، بۇ ئىش ئەمەلگە ئاشىدۇ. زەكەرىيا 6:12–15.
Christ is the BRANCH, and He identified that if they destroyed His temple that He would raise it in three days, to which the Jews replied that it took forty-six years to build the temple.
Քրիստոսը ՃՅՈՒՂՆ է, և Նա հայտնեց, որ եթե նրանք քանդեն Իր տաճարը, Ինքը այն երեք օրում կվերակառուցի, ինչին հրեաները պատասխանեցին, թե տաճարը կառուցելու համար քառասունվեց տարի էր պահանջվել։
Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? John 2:18–20.
То да яудите и Му рекоха: Какво знамение ни показваш, та вършиш това? Иисус в отговор им рече: Разрушете този храм, и за три дни ще го издигна. А яудите казаха: Четиридесет и шест години се е градил този храм, и Ти ли за три дни ще го издигнеш? Йоан 2:18–20.
Christ was speaking of His body in the passage, but all the prophets are speaking more about the last days than the days in which they lived. The resurrection of Christ on the third day, represented the resurrection of the dead bones during the outpouring of the Holy Spirit in the Midnight Cry. The rain that is the subject of Elijah’s testimony, was manifested during the climax of his confrontation with the prophets of Baal and Ashtaroth. It was then demonstrated that the God of Elijah was the true God, and also that Elijah was the true prophet.
ክርስቶስ በዚያ ክፍል ስለ ሰውነቱ ይናገር ነበር፤ ነገር ግን ነቢያት ሁሉ ከእነርሱ የኖሩበት ዘመን ይልቅ ስለ መጨረሻዎቹ ቀኖች ይበልጥ ይናገራሉ። የክርስቶስ በሦስተኛው ቀን መነሣት፣ በMidnight Cry ውስጥ በመንፈስ ቅዱስ መፍሰስ ጊዜ የሞቱ አጥንቶች መነሣትን ይወክል ነበር። የኤልያስ ምስክርነት ርዕሰ ጉዳይ የሆነው ዝናብ፣ ከበአልና አሽታሮት ነቢያት ጋር ያደረገው ተጋድሎ ወደ ጫፉ በደረሰ ጊዜ ተገለጠ። በዚያን ጊዜ የኤልያስ አምላክ እውነተኛው አምላክ መሆኑ፣ እንዲሁም ኤልያስ እውነተኛው ነቢይ መሆኑ ተገለጠ።
At the arrival of the first disappointment, it was manifested that the Protestants had become false prophets, as typified by the prophets of Baal and Ashtaroth. The tarrying time then began, and led to the message of the Midnight Cry, that led to Christ suddenly coming to His temple. The Midnight Cry is represented by Ezekiel’s message that brings the bones up as a mighty army. Moreover, during that period (forty-six years), the two sticks were to be joined together to produce one nation, with one king.
Na ɔbaa a odii kan no bae no, ɛdaa adi sɛ Protestantfo no abɛyɛ adiyifo atoro, sɛnea wɔyɛɛ wɔn ho mfonini wɔ Baal ne Ashtarot adiyifo no mu no. Afei twɛn bere no fii ase, na ɛde baa Anadwo Mframa no nkrasɛm no, a ɛde baa sɛ Kristo baa ne tempel mu mpofirim. Anadwo Mframa no de gyina hɔ ma Hesekiel nkrasɛm no a ɛma nnompe no sɔre yɛ asraafo kuw kɛse. Bio nso, saa bere no mu (mfe aduanan nsia), na ɛsɛ sɛ wɔde dua abien no bɔ mu ma ɛyɛ ɔman baako, a ɔhene baako di so.
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:15–23.
ထာဝရဘုရား၏ နှုတ်ကပတ်တော်သည် တစ်ဖန် ငါ့ထံသို့ ရောက်လာ၍ မိန့်တော်မူသည်ကား၊ အချင်း လူသားသား၊ သင်သည် တုတ်တစ်ချောင်းကို ယူ၍ ၎င်းအပေါ်၌ “ယုဒအတွက်၊ ထိုအဖော်ဖြစ်သော ဣသရေလအမျိုးသားတို့အတွက်” ဟု ရေးလော့။ ထို့နောက် အခြားတုတ်တစ်ချောင်းကို ယူ၍ ၎င်းအပေါ်၌ “ယောသပ်အတွက်၊ ဧဖရိမ်၏တုတ်၊ ထိုအဖော်ဖြစ်သော ဣသရေလအိမ်တော်အလုံးစုံအတွက်” ဟု ရေးလော့။ ထို့နောက် ထိုနှစ်ချောင်းကို တစ်ခုတည်းသောတုတ်ဖြစ်စေရန် တစ်ခုနှင့်တစ်ခု ပူးတွဲလော့။ ထိုသို့ပြုလျှင် ၎င်းတို့သည် သင်၏လက်၌ တစ်ချောင်းတည်း ဖြစ်ကြလိမ့်မည်။ သင်၏လူမျိုးသားတို့က သင့်အား “ဤအရာများ၏ အဓိပ္ပာယ်ကို ကျွန်ုပ်တို့အား မပြမည်လော” ဟု မေးကြလျှင်၊ သင်သည် သူတို့အား ဤသို့ ပြောလော့။ “အရှင်ထာဝရဘုရား မိန့်တော်မူသည်ကား၊ ကြည့်ရှုလော့၊ ငါသည် ဧဖရိမ်၏လက်၌ရှိသော ယောသပ်၏တုတ်နှင့် သူ၏အဖော်ဖြစ်သော ဣသရေလအမျိုးအနွယ်တို့ကို ယူ၍ ယုဒ၏တုတ်နှင့်အတူ ပေါင်းစည်းမည်။ ၎င်းတို့ကို တုတ်တစ်ချောင်းတည်း ဖြစ်စေမည်။ ၎င်းတို့သည် ငါ့လက်၌ တစ်ချောင်းတည်း ဖြစ်ကြလိမ့်မည်။” သင်ရေးသားထားသော တုတ်များကို သူတို့မျက်စိရှေ့၌ သင်၏လက်၌ ကိုင်ထားလော့။ ထို့နောက် သူတို့အား ဤသို့ ပြောလော့။ “အရှင်ထာဝရဘုရား မိန့်တော်မူသည်ကား၊ ကြည့်ရှုလော့၊ ငါသည် ဣသရေလအမျိုးသားတို့ကို သူတို့သွားရောက်နေထိုင်သော တပါးအမျိုးသားတို့အလယ်မှ ယူဆောင်မည်။ အရပ်ရပ်မှ စုဝေးစေ၍ သူတို့၏ ကိုယ်ပိုင်ပြည်သို့ ပို့ဆောင်မည်။ ငါသည် ဣသရေလတောင်များပေါ်ရှိ ထိုပြည်၌ သူတို့ကို လူမျိုးတစ်မျိုးတည်း ဖြစ်စေမည်။ ဘုရင်တစ်ပါးတည်းသည် သူတို့အားလုံး၏ ဘုရင် ဖြစ်လိမ့်မည်။ သူတို့သည် နောက်တဖန် လူမျိုးနှစ်မျိုး မဖြစ်ရတော့။ နောက်တဖန် နိုင်ငံနှစ်နိုင်ငံအဖြစ် မကွဲပြားကြတော့။ သူတို့သည် မိမိတို့၏ ရုပ်တုများနှင့်လည်းကောင်း၊ စက်ဆုပ်ရွံရှာဖွယ်အရာများနှင့်လည်းကောင်း၊ မိမိတို့၏ လွန်ကျူးခြင်းတစ်စုံတစ်ရာနှင့်လည်းကောင်း နောက်တဖန် မညစ်ညမ်းကြတော့။ သို့ရာတွင် ငါသည် သူတို့ပြစ်မှားခဲ့သော နေရာအရပ်အပေါင်းတို့မှ သူတို့ကို ကယ်တင်၍ စင်ကြယ်စေမည်။ ထိုသို့ သူတို့သည် ငါ၏လူမျိုး ဖြစ်ကြလိမ့်မည်။ ငါသည်လည်း သူတို့၏ဘုရားသခင် ဖြစ်မည်။” ယေဇကျေလ ၃၇:၁၅–၂၃။
The two sticks which the widow was gathering in advance of Elijah’s rain at the Midnight Cry, were the northern and southern kingdoms of Israel that had been scattered and were to be gathered into one nation on October 22, 1844, when the antitypical Day of Atonement began, for the promise was that at that time God “will cleanse them.” The cleansing, representing the Investigative Judgment, began at that time. That gathering of the two sticks must be understood correctly, for God always illustrates the end of a thing with the beginning of a thing.
ئەو دوو دارەی بێوەژنەکە پێش بارانی ئیلیا لە بانگەوازی نیوەشەودا کۆی دەکردنەوە، هەر دوو شانشینی باکووری و باشووری ئیسرائیل بوون کە پەرشوباڵا بووبوون و دەبوو لە 22ی ئۆکتۆبری 1844دا ببنەوە یەک نەتەوە، کاتێک ڕۆژی کفارەی نمونەیی دەستی پێکرد، چونکە بەڵێنەکە ئەوە بوو کە لەو کاتەدا خودا «پاکیان دەکاتەوە». ئەو پاککردنەوەیە، کە نوێنەرایەتی دادوەریی لێکۆڵینەوەیی دەکات، لەو کاتەوە دەستی پێکرد. پێویستە ئەو کۆکردنەوەیەی دوو دارەکە بە دروستی تێبگەین، چونکە خودا هەمیشە کۆتایی شتێک بە دەستپێکی شتێک وێنە دەکات.
1844, was the end of the two kingdoms of Israel, for they had then become one kingdom, spiritual Israel, and they were from that point on only to be one nation. That history was illustrated by the beginning history when they had become two nations, which is the history of the rebellion of Jeroboam.
1844, သည် ဣသရေလ၏ နိုင်ငံနှစ်နိုင်ငံ၏ အဆုံးဖြစ်ခဲ့သည်။ အကြောင်းမှာ ထိုအချိန်တွင် သူတို့သည် တစ်နိုင်ငံတည်းဖြစ်သော ဝိညာဉ်ရေးဆိုင်ရာ ဣသရေလအဖြစ် ဖြစ်လာခဲ့ပြီး၊ ထိုအချိန်မှစ၍ သူတို့သည် လူမျိုးတစ်မျိုးတည်းသာ ဖြစ်ရမည်ဖြစ်သောကြောင့်ဖြစ်သည်။ ထိုသမိုင်းကို သူတို့သည် လူမျိုးနှစ်မျိုးဖြစ်လာခဲ့သည့် အစသမိုင်းအားဖြင့် ပုံဖော်ပြသထားခဲ့သည်။ ထိုသမိုင်းမှာ ယေရောဗောင်၏ ပုန်ကန်မှုသမိုင်းပင်ဖြစ်သည်။
The history of Jeroboam’s counterfeit system of worship must also be illustrated at the end of his kingdom. Aaron’s rebellion in the beginning of ancient Israel and Jeroboam’s rebellion at the beginning of the northern kingdom, represent the rebellion of 1863, and 1863 is only clearly understood when the end of Jeroboam’s kingdom, as represented by the joining of the two sticks, is also laid over the top of 1863. It is then that 1863 is clearly seen to be represented as a generation that erected an image of jealousy.
ئەوەی مێژووی سیستەمی ساختەی پەرستنی یەروبعام دەبێت لە کۆتایی پادشاێتییەکەشیدا هەروەها پیشان بدرێت. یاخیبوونی هارون لە سەرەتای ئیسرائیلی کۆن و یاخیبوونی یەروبعام لە سەرەتای پادشاێتیی باکوور، نوێنەرایەتی یاخیبوونی 1863 دەکەن، و 1863 تەنها ئەوکاتە بە ڕوونی دەفهمرێت کە کۆتایی پادشاێتیی یەروبعام، وەک لە یەکگرتنی دوو دارەکەدا نوێنەرایەتی کراوە، هەروەها بە سەر 1863 دا دابنرێت. ئەوکاتەیە کە بە ڕوونی دەبینرێت 1863 وەک نەوەیەک نوێنەرایەتی کراوە کە وێنەی غیرەت هەڵستاند.
We will continue this study in the next article.
Ñuqanchik kay yachayta qhipa qillqapiqa ñawpaqman apasunchik.
“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.
“Ngunit ang talinghagang ito ng mga tuyong buto ay hindi lamang naaangkop sa sanlibutan, kundi gayon din sa mga pinagpala ng dakilang liwanag; sapagkat sila man ay gaya ng mga kalansay sa libis. Taglay nila ang anyo ng mga tao, ang balangkas ng katawan; ngunit wala silang espirituwal na buhay. Ngunit hindi iniiwan ng talinghaga ang mga tuyong buto na basta na lamang magkakabugkos tungo sa mga anyo ng mga tao; sapagkat hindi sapat na may pagkakatugma ng mga sangkap ng katawan at ng mga anyo nito. Kailangang pasiglahin ng hininga ng buhay ang mga katawan, upang sila’y makatindig na matuwid, at kumilos na may sigla. Ang mga butong ito ay kumakatawan sa sambahayan ni Israel, sa iglesia ng Diyos, at ang pag-asa ng iglesia ay ang nagbibigay-buhay na impluwensiya ng Espiritu Santo. Kailangang hingahan ng Panginoon ang mga tuyong buto, upang sila’y mabuhay.
“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’
«Анэ Хүн Бүрий Амь Оруулагч Хүчитэй Бурханы Сүнс тэдэн дотор байх ёстой; ингэснээр сүнслэг булчин шөрмөс бүхэн үйл ажиллагаанд оршино. Ариун Сүнсгүйгээр, Бурханы амьсгалгүйгээр, мөс чанар мохоо болж, сүнслэг амь алдагдана. Сүнслэг амьгүй олон хүний нэрс сүмийн бүртгэлд байдаг боловч тэд Хурганы амийн номд бичигдээгүй байдаг. Тэд сүмтэй нэгдсэн байж болох ч, Эзэнтэй нэгдээгүй байдаг. Тэд тодорхой нэгэн багц үүргийг биелүүлэхдээ хичээнгүй байж, амьд хүмүүс хэмээн үнэлэгдэж болох ч, олон нь “чи амьтай нэртэй боловч үхсэн” хүмүүсийн тоонд багтдаг.»
“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.
“ነፍሲ ብሓቂ ናብ እግዚኣብሔር እንተዘይተለወጠት፤ ሕያው እስትንፋስ እግዚኣብሔር ንነፍሲ ናብ መንፈሳዊ ህይወት እንተዘይነቓቓሓ፤ ሓቂ ዚእመኑ ዚመስሉ ሰባት ብሰማያዊ ዝተወልደ መትከል እንተዘይተንቀሳቐሱ፤ ካብቲ ዘይጠፍእ ዘርኢ፣ ዚነብርን ንዘለዓለም ዚነብርን ኣይተወልዱን እዮም። ንጽድቂ ክርስቶስ ከም በይኑ ውሕስነቶም እንተዘይተኣማመኑሉ፤ ባህርዩ እንተዘይተቐድሑ፣ ብመንፈሱ እንተዘይሰርሑ፤ ዕሩቓት እዮም፣ ክዳን ጽድቁ ኣይለበሱን እዮም። ምዉታት ብብዙሕ ጊዜ ከም ህያዋን ይቑጸሩ እዮም፤ ምኽንያቱ እቶም ከምቲ ብሓሳባቶም መድኃኒቶም ዚሰርሑ ዚብሉ ሰባት፣ እግዚኣብሔር ንምድላውን ንምግባርን ከም ሰናይ ፍቓዱ ኣብኦም ዚሰርሕ የለን።”
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
«A darasa chhejechila chamu na ikiminaa vyumile vie Ezekieli amwene mu uloleshi.» Review and Herald, January 17, 1893.