The northern and southern kingdoms were scattered under God’s indignation for twenty-five hundred and twenty years in fulfillment of the broken covenant of Leviticus twenty-five and twenty-six. The forty-six years between the conclusion of the first and last indignations represented the gathering of those two kingdoms into one kingdom of spiritual modern Israel in 1844. The gathering of those two nations was represented by the two sticks which Ezekiel joined together and the two sticks the widow of Zarephath gathered in the story of Elijah. On October 22, 1844 the prophetic history of the northern and southern kingdoms concluded and in so doing it repeated the history of the beginning of those two kingdoms.
Ubukumkani basemntla nobasemzantsi basasazwa phantsi kokucaphuka kukaThixo iminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini, ekuzalisekiseni umnqophiso owaphukileyo weLevitikus amashumi amabini anesihlanu namashumi amabini anesithandathu. Iminyaka engamashumi amane anesithandathu phakathi kokuphela kokucaphuka kokuqala nokokugqibela yamele ukuhlanganiswa kwabo bukumkani babini baba bubukumkani bunye bukaSirayeli wokomoya wale mihla ngo-1844. Ukuhlanganiswa kwezo zizwe zibini kwamelwa ziintonga ezimbini awazidibanisa kunye uHezekile, kwanangeentonga ezimbini awaziqokelela umhlolokazi waseTsarefati kwimbali kaEliya. Ngo-Oktobha 22, 1844 imbali yesiprofeto yobukumkani basemntla nobasemzantsi yafikelela esiphelweni, yaye ngokwenjenjalo yaphinda imbali yokuqala kwaloo bukumkani bubini.
Jeroboam instituted a counterfeit system of worship in the northern kingdom in order to prevent his subjects from travelling to Judah and worshipping God in the sanctuary in Jerusalem.
Yeroboam, ukax ch’amanchäna mä q’añu yupaychañ yatiqäwi norte reinonxa, markapachanakapax jan Judá markar sarapxañapataki, ukhamaraki Jerusalén markankir santuarionxa Diosar yupaychañapataki.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Atëherë Jeroboami tha në zemrën e vet: Tani mbretëria do të kthehet te shtëpia e Davidit. Në qoftë se ky popull ngjitet për të bërë flijime në shtëpinë e Zotit në Jerusalem, atëherë zemra e këtij populli do të kthehet përsëri te zotëria i tyre, te Roboami, mbreti i Judës; dhe ata do të më vrasin dhe do të kthehen përsëri te Roboami, mbreti i Judës. Prandaj mbreti kërkoi këshillë, bëri dy viça prej ari dhe u tha atyre: Është tepër për ju të ngjiteni në Jerusalem; ja perënditë e tua, o Izrael, që të nxorën nga vendi i Egjiptit. Njërin e vendosi në Bethel dhe tjetrin e vuri në Dan. Dhe kjo gjë u bë mëkat; sepse populli shkoi të adhurojë përpara njërit, deri në Dan. Ai bëri gjithashtu një shtëpi të vendeve të larta dhe bëri priftërinj nga më të ultët e popullit, që nuk ishin nga bijtë e Levit. Dhe Jeroboami caktoi një festë në muajin e tetë, ditën e pesëmbëdhjetë të muajit, të ngjashme me festën që kremtohej në Judë, dhe ai ofroi mbi altar. Kështu bëri në Bethel, duke flijuar për viçat që kishte bërë; dhe vendosi në Bethel priftërinjtë e vendeve të larta që kishte bërë. Kështu ai ofroi mbi altarin që kishte bërë në Bethel ditën e pesëmbëdhjetë të muajit të tetë, pikërisht në muajin që kishte trilluar nga zemra e vet; dhe caktoi një festë për bijtë e Izraelit; dhe ofroi mbi altar, dhe dogji temjan. 1 Mbretërve 12:26–33.
His system of worship was typical of Catholicism (paganism), for as with Aaron’s rebellion, it established an image to and of the beast. The two calf images were made of gold, symbolizing Babylon. The images were dedicated to the gods of Egypt, who were identified as Aaron had also identified them; as “the gods that had brought them up out of the land of Egypt.” He built two altars in two cities, which when considered together represent the combination of church (Bethel) and state (Dan). The altars were counterfeits of the true altar, which is Christ, just as Catholicism claims to be Christ’s earthly representative. He raised up a corrupted priesthood, as are the priests of Catholicism. He selected a day for his worship service that was specifically different from the days of any of God’s true feast days, thus representing the controversy over the true and false day of worship.
ᎤᏤᎸ ᎠᎦᏙᎵᎩ ᎤᏍᏕᎸᏙᏗ ᎤᏍᏗ ᎨᏥᎶᏍᏗ ᎦᏚᎩ (ᎠᏂᎦᏴᎵᎨ ᎤᏃᎯᏳᏒᎢ) ᎤᏍᏗ ᎤᏤᎸ ᎨᏒ ᎤᏍᏗᏱ, ᎠᎴ ᎡᎳᏂ ᎤᏡᏗᏍᎬ ᎤᏍᏗ ᎤᏍᏗᏱ, ᎦᎵᏦᏕ ᏗᏟᎶᏍᏙᏗ ᎠᏓᏅᏙ ᎠᎴ ᎠᏓᏅᏙ ᎤᏪᏌᏛ ᎤᏬᏢᏅᎯ ᎨᏎᎢ. ᎠᏂᏔᎵ ᎤᎾᏤᎸ ᎤᎾᏟᎶᏍᏙᏗ ᎠᏂᎩᎬ ᏓᏅᏔ ᎬᏗ ᎨᏥᏬᏢᏅᎯ ᎨᏎᎢ, ᎾᏍᎩ ᏆᏇᎶᏂ ᎤᏙᎳᏛ ᎤᏁᎬᎢ. Ꮎ ᏗᏟᎶᏍᏙᏗ ᎢᏥᏍᎨᏂᏍᏗ ᎢᏗᏢᎬᏫᏳᎯ ᎤᎾᏓᏁᎸᎯ ᎨᏎᎢ, ᎾᏍᎩ ᎡᎳᏂ Ꮎ ᎤᏍᏗᏱ ᎤᏔᏲᎯ ᎨᏎᎢ; “ᏗᎦᎸᎳᏗ ᎾᏍᎩ ᎢᏣᏘᏃᎮᎸ ᎢᏨᏄᎪᏫᏎᎸ ᎢᏥᏍᎩᏱ ᎡᏥᏈ ᎤᏂᎶᏒᎢ.” ᎠᏂᏔᎵ ᎦᏚᎲ ᎠᏂᏔᎵ ᏗᎦᎵᏍᎪᎸᏗ ᎤᏍᏕᎸᏙᏗ ᎤᏁᏍᎨᎢ, ᎾᏍᎩ ᎢᎦᏛ ᎤᎵᏍᏙᏗ ᎨᏎ Ꮎ ᎠᏂᏔᎵ ᎢᏧᎳᎭ ᏱᎨᏥᎬᏩᎶᏗᏍᎬ, ᎾᏍᎩ ᏧᎾᎵᏃᎯᏳᏒ ᎠᏓᏁᎸ (ᏇᏗᎵ) ᎠᎴ ᎠᏍᎦᏯ ᎤᎵᏂᎩᏛ ᎠᏓᏁᎸ (ᏕᏂ) ᎠᏁᎯ ᎤᏙᎯᏳᎯ ᎤᏣᎴᏍᏗᏍᎬᎢ. Ꮎ ᏗᎦᎵᏍᎪᎸᏗ ᎤᏐᏅ ᏗᎦᏟᎶᏍᏔᏅᎯ ᎨᏎ ᎤᏙᎯᏳᎯ ᎦᎵᏍᎪᎸᏗ ᎤᏃᎯᏳᏒ, ᎾᏍᎩ ᎦᎶᏁᏛ, Ꮎ ᎾᏍᏉ ᎨᏥᎶᏍᏗ ᎦᏚᎩ ᏣᏁᎦᏃ ᎦᎶᏁᏛ ᎡᎶᎯ ᎡᏙᎯ ᎤᏤᎵᎦ ᎤᏪᏙᎯ ᎨᏎᎢ. ᎤᎾᏔᏅᎯ ᎠᏥᎸ-ᎨᎶᎯ ᎤᏓᎴᏅᎲᎯ ᎠᏂᎬᏫᏳᎯ ᎤᎾᏪᏅᏎᎢ, ᎾᏍᎩ ᎨᏥᎶᏍᏗ ᎦᏚᎩ ᎠᏥᎸ-ᎨᎶᎯ ᎤᎾᏍᏗ ᎨᏎᎢ. ᎤᏑᏰᏒ ᎢᎦ ᎤᏤᎸ ᎠᎦᏙᎵᎩ ᎤᎾᏓᏙᎵᏍᏙᏗ ᎢᎬᏱᏍᎬᎢ ᎾᏍᎩ ᎤᏍᏗᏉ ᏅᏩᏓᎴ ᎨᏎ ᎤᏂᎩᎶᏒ ᏂᎦᎥ ᎤᏙᎯᏳᎯ ᎤᎵᏍᏆᏂᎪᏗ ᎢᎦ ᎤᏁᎳᎩ ᏚᏚᎵᏍᎬᎢ, ᎾᏍᎩ ᎤᏁᎬ ᎤᎾᏟᏍᏓᏁᎲ ᎤᏙᎯᏳᎯ ᎠᎴ ᎦᏰᎪᎩ ᎢᎦ ᎠᎦᏙᎵᎩ ᎤᏓᏙᎵᏍᏙᏗ ᎠᏰᎵ ᎤᎬᏫᏳᎯ ᎠᏓᏡᎬᎢ.
In the inauguration of his false system of worship, God sent a prophet from Judah to rebuke his counterfeit system of worship.
ئۇنىڭ يالغان ئىبادەت تۈزۈمىنى ئىشقا كىرگۈزۈش مەرىسىمىدە، خۇدا يەھۇدادىن بىر پەيغەمبەرنى ئەۋەتىپ، ئۇنىڭ ساختا ئىبادەت تۈزۈمىنى ئەيىبلەتتى.
And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:1–3.
Aku, tingnan mo, may isang tao ng Diyos na dumating mula sa Juda patungong Bethel sa pamamagitan ng salita ng Panginoon; at si Jeroboam ay nakatayo sa tabi ng dambana upang magsunog ng kamangyan. At siya ay sumigaw laban sa dambana ayon sa salita ng Panginoon, at nagsabi, O dambana, dambana, ganito ang sabi ng Panginoon: Narito, isang bata ang ipanganganak sa sambahayan ni David, si Josias ang pangalan; at sa iyo ay ihahandog niya ang mga saserdote ng matataas na dako na nagsusunog ng kamangyan sa iyo, at ang mga buto ng tao ay susunugin sa ibabaw mo. At siya ay nagbigay ng isang tanda nang araw ding iyon, na nagsasabi, Ito ang tanda na sinalita ng Panginoon: Narito, ang dambana ay mabibiyak, at ang mga abo na nasa ibabaw nito ay mabubuhos. 1 Mga Hari 13:1–3.
The prophet from Judah proclaimed a threefold prophecy identifying the future birth of king Josiah. He predicted that Josiah would slay the wicked priests who were employed at the counterfeit altar and that Josiah would also burn men’s bones upon that very altar. He also gave Jeroboam a sign, identifying that Jeroboam’s altar would be broken open and the ashes would pour out. All of these things were fulfilled according to the Word of the Lord, but when Jeroboam heard the proclamation of the prophet he was angered and sought to deal with the prophet, but God was in control.
ᎫᏓ ᎤᏬᏤᎯ ᎤᏙᎴᎰᒯᏍᏗ ᏦᎢ ᎢᏳᏓᎴᎩ ᎤᏙᎴᎰᒯᏍᏗ ᎠᏥᏃᎮᎴ ᎣᏏᏯ ᎤᏤᎵ ᎤᏕᏅ ᎤᎵᎪᎯᏍᏗ ᎢᏳᏩᏁᎯ. ᎤᏙᎴᎰᒯᏍᏔᏁ ᎣᏏᏯ ᏙᏛᏂᎯᎵᏍᎨ ᎤᏂᏲ ᎠᏂᎸᏉᏗ Ꮎ ᎠᏂᏅᏏᏙᎯ ᎨᏎ ᎦᏥᏤᎸ ᎠᏥᎸᏉᏗ ᎠᎵᏍᎪᎸᏗ ᎦᎸᏉᏗᏍᎩ ᎠᎴ ᎾᏍᏉ ᎣᏏᏯ ᏙᏓᏪᎲᏍᎨ ᎠᏂᏍᎦᏯ ᎤᏂᎪᎳ ᎾᏍᎩ Ꮎ ᎠᏥᎸᏉᏗ ᎠᎵᏍᎪᎸᏗ ᎦᎸᏉᏗᏍᎩ ᎤᏩᏒ. ᎾᏍᏉ ᏤᎶᏈᎠᎻ ᎤᏁᎸᏁ ᎤᏰᎸᏛ ᎤᏙᎴᎰᒯᏍᏗ, ᎾᏍᎩ ᎤᏓᏅᏟᏴᏗ ᎨᏎ ᏤᎶᏈᎠᎻ ᎤᏤᎵ ᎠᏥᎸᏉᏗ ᎠᎵᏍᎪᎸᏗ ᎦᎸᏉᏗᏍᎩ ᎠᎴ ᎦᎸᏉᏗᏍᎬ ᎤᎵᏌᎳᏓᏗ ᏧᏤᎪᎯ ᎤᏂᏤᎷᎤᏍᏗ ᎨᏎ. ᎯᎠ ᏂᎦᎥ ᎤᎵᏰᎢᎵᏎ ᎤᏠᏱ ᏄᏍᏛ ᎤᏁᏨ ᏱᎰᏩ, ᎠᏎᏃ ᏤᎶᏈᎠᎻ ᎤᏛᎦᏅ ᎤᏁᎶᏗ ᎤᏙᎴᎰᒯᏍᏗ ᎤᏔᎳᬨᏒ ᎤᏔᎳᬨᏤ ᎠᎴ ᎤᏲᎴ ᎤᏮᏙᏗ ᎤᏬᏤᎯ, ᎠᏎᏃ ᎤᏁᎳᏅᎯ ᎤᏬᏚᎯ ᎨᏎ.
And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. 1 Kings 13:4, 5.
꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉, ꞉ ꞉ ꞉꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉, “꞉ ꞉ ꞉ ꞉ ꞉.” ꞉ ꞉, ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉. ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉, ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉, ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉ ꞉. 1 Kings 13:4, 5
The sign was immediately fulfilled, and Jeroboam’s hand was paralyzed.
Letrero ti wángup nabilag dayta ket ti imana ni Jeroboam naparalitiko.
And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:6–10.
Ja karalis atbildēja un sacīja Dieva vīram: “Lūdz tagad Tā Kunga, sava Dieva, vaigu un aizlūdz par mani, lai mana roka man atkal tiktu atdota.” Un Dieva vīrs pielūdza To Kungu, un ķēniņa roka viņam atkal tika atdota un kļuva tāda kā iepriekš. Un karalis sacīja Dieva vīram: “Nāc man līdzi uz mājām un atspirdzinies, un es tev došu atlīdzību.” Bet Dieva vīrs sacīja karalim: “Ja tu man dotu pusi no sava nama, es neiešu tev līdzi, nedz arī ēdīšu maizi un nedzeršu ūdeni šinī vietā, jo tā man tika pavēlēts ar Tā Kunga vārdu, sacīdams: neēd maizi, nedzer ūdeni un neatgriezies pa to pašu ceļu, pa kuru tu atnāci.” Tā viņš aizgāja citu ceļu un neatgriezās pa to ceļu, pa kuru bija nācis uz Bēteli. 1. Ķēniņu 13:6–10.
Jesus always illustrates the end of a thing with the beginning of a thing, and the beginning of the northern and southern kingdoms of literal ancient Israel end in the history where the two sticks are joined into one stick, representing the nation of spiritual modern Israel.
Jesus yachachin iminkakuchawan tukuy imapa tukukuyninta qallariyninwan, chaymi literal ñawpaq Israelpa norte nisqa hinallataq sur nisqa qhapaq suyukunapa qallariyninku tukukun iskay qhiru huk qhirullaman huñusqa kasqan historiapi, chayqa rikuchin espiritual moderno Israel nisqa llaqtata.
In the history where the two sticks were joined a three-step testing process was initiated at the time of the end in 1798. Both sticks (kingdoms) were being gathered in advance of the outpouring of the Holy Spirit in the Midnight Cry. At the first disappointment in the spring of 1844, the Protestants failed the testing process and became the daughters of Catholicism, thus repeating the inauguration of a counterfeit system of worship, as had been typified by Jeroboam.
ତିନି ପଦକ୍ରମିକ ପରୀକ୍ଷା-ପ୍ରକ୍ରିୟା ସମାପ୍ତିକାଳରେ 1798 ମସିହାରେ ଆରମ୍ଭ ହୋଇଥିଲା, ସେହି ଇତିହାସରେ ଯେଉଁଠାରେ ଦୁଇଟି ଲାଠି ଏକତ୍ର କରାଯାଇଥିଲା। ଉଭୟ ଲାଠି (ରାଜ୍ୟ) ମଧ୍ୟରାତ୍ରିର ଆର୍ତ୍ତନାଦରେ ପବିତ୍ର ଆତ୍ମାଙ୍କ ଢାଳିଦେବା ପୂର୍ବରୁ ଏକତ୍ର କରାଯାଉଥିଲା। 1844 ମସିହାର ବସନ୍ତକାଳର ପ୍ରଥମ ନିରାଶାବେଳେ, ପ୍ରୋଟେଷ୍ଟାଣ୍ଟମାନେ ଏହି ପରୀକ୍ଷା-ପ୍ରକ୍ରିୟାରେ ବିଫଳ ହେଲେ ଏବଂ କାଥୋଲିକ୍ ଧର୍ମର କନ୍ୟାମାନେ ହୋଇଗଲେ; ଏହିପରି ଭାବରେ ସେମାନେ ଭ୍ରାନ୍ତ ଉପାସନା-ପଦ୍ଧତିର ଉଦ୍ଘାଟନକୁ ପୁନରାବୃତ୍ତ କଲେ, ଯେପରି ଯେରୋବୋଆମ୍ ଦ୍ୱାରା ପୂର୍ବରୁ ପ୍ରତୀକରୂପେ ଦର୍ଶାଯାଇଥିଲା।
The Protestant Reformation was a work which God accomplished in order to bring the church in the wilderness out of the superstitions, traditions and customs of the Roman church. From the time of Martin Luther more and more truths were revealed identifying the whore of Tyre as nothing more than a pagan system of worship covered with a false profession of Christianity. It was the Lord’s purpose to bring his captive people out of darkness, as He had done when His people were slaves in Egypt. He delivered them from the bondage of Egypt to give them His law. The Protestant’s refusal to follow after the increasing light of the knowledge that was unsealed in 1798, prevented them from recognizing the law and the true sanctuary work of Christ in 1844.
Ավետարանական Բարեփոխությունը մի գործ էր, որ Աստված իրականացրեց, որպեսզի անապատի եկեղեցին դուրս բերի Հռոմեական եկեղեցու սնահավատություններից, ավանդություններից և սովորույթներից։ Մարտին Լյութերի ժամանակներից ի վեր ավելի ու ավելի շատ ճշմարտություններ հայտնվեցին, որոնք Տյուրոսի պոռնիկին բացահայտում էին որպես ոչ այլ ինչ, քան հեթանոսական երկրպագության մի համակարգ՝ ծածկված քրիստոնեության կեղծ դավանությամբ։ Տիրոջ նպատակն էր Իր գերի ժողովրդին դուրս բերել խավարից, ինչպես Նա արել էր, երբ Իր ժողովուրդը ստրուկ էր Եգիպտոսում։ Նա ազատեց նրանց Եգիպտոսի գերությունից, որպեսզի տա Իր օրենքը։ Բողոքականների մերժումը՝ հետևելու գիտության աճող լույսին, որ բացվեց 1798 թվականին, խոչընդոտեց նրանց՝ ճանաչելու օրենքը և Քրիստոսի ճշմարիտ սրբարանի ծառայությունը 1844 թվականին։
Their rejection of the judgment-hour message represented their becoming daughters of the Roman church, and they then raised up a false system of worship identified in the Scriptures as the false prophet (apostate Protestantism). The faithful Millerites that entered into the sanctuary by faith on October 22, 1844, received the light of the third angel and presented a rebuke to the false system of worship that professes to be Protestant, while holding to the primary tradition of paganism, that being the worship of the sun. The prophet from Judah typified Millerite Adventism recognizing and presenting the message of the third angel that arrived on October 22, 1844.
Waxay diidmadeen farriintii saacadda xukunka, taasina waxay ka dhigtay inay noqdaan gabdhaha kaniisadda Rooma; markaasay dhiseen nidaam cibaado oo been ah oo Qorniinku ku aqoonsado nebigii beenta ahaa (Protestantism-ka riddada ah). Milleriyiintii aaminka ahaa ee rumaysad ku galay meesha quduuska ah 22-ka Oktoobar, 1844, waxay heleen iftiinka malaa’igta saddexaad, waxayna soo bandhigeen canaan ku wajahan nidaamkaas cibaado ee beenta ah ee sheegta inuu Protestant yahay, halka uu ku dheggan yahay dhaqankii ugu weynaa ee jaahilnimada, kaas oo ah caabudidda qorraxda. Nebigii Yahuudah ka yimid wuxuu astaan u ahaa Adventism-ka Milleriga ah oo garanaya isla markaana soo bandhigaya farriinta malaa’igta saddexaad ee timid 22-ka Oktoobar, 1844.
When confronted by Jeroboam’s request for the prophet to come to his home and refresh himself, the prophet expressed his specific directions that had been given to him by the Lord. That command was also given to Millerite Adventism. The command was to not return the way they had come, and Millerite Adventism had come out of the Protestant denominations. They had been separated from the Protestants at the first disappointment in the spring of 1844, and Jeremiah provides an example of the identical directions that had been given to the Judean prophet.
Mí wò Jeroboam sɛ̀lɛ́ka nɔ, múlùkùkùkùlù mɛ̀ bé kà yà a kó tɛ̀ yì à lè a sɔ̀ngɔ̀nì i ka màra i yɛrɛ, múlùkùkùkùlù kà làfiɲɛ bɔ a mà kɛ̀rɛnkɛrɛnnenya la, minnu bɛɛ tun kà bɔ a mà bɔra la i n’a fɔ kà a yé. O jamana fana tùn kà di Millerite Adventism ma. Jamana o ye ko i té segin kàna sira min fɛ i nana, ani Millerite Adventism tun bɔra Protestant denominationw kɔnɔ. U tun fara Protestantiw la dɔrɔn kɔrɔ fɔlɔ la, san 1844 kununfɛ, ani Jérémie bɛ se kà jira la, ko kalan kelen nin ye minnu tun di Juda ka nàbi ma.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
ئَمتى گەپەری باقماق بُلدى، مەن ئۇلارنى يەپ قۇلدۇم؛ سەنىڭ سۆزۈڭ ماڭا قەلبىمنىڭ شادلىقى ۋە خۇرسەنلىكى بولدى؛ چۈنكى، ئەي قوشۇنلارنىڭ پەرۋەردىگارى بولغان رەب، مەن سەنىڭ نامىڭ بىلەن ئاتالغانمەن. مەسخىرە قىلغۇچىلارنىڭ جەمئىيىتىدە ئولتۇرمىدىم، ئۇلار بىلەن بىللە خۇرسەنمۇ بولمىدىم؛ سەنىڭ قولۇڭ سەۋەبىدىن يالغۇز ئولتۇردۇم؛ چۈنكى سەن مېنى غەزەپ بىلەن تولدۇرغانسەن. نېمە ئۈچۈن ئاغرىقىم ئۈزلۈكسىز، يارام ساقايمىغان، ساقايتىلىشنى قوبۇل قىلمايدۇ؟ سەن ماڭا پۈتۈنلەي يالغانچىدەك، سۇلىرى قۇرۇپ قالىدىغان سۇلاردەك بولۇپ قالامسەن؟ شۇڭا پەرۋەردىگار مۇنداق دەيدۇ: ئەگەر سەن قايتساڭ، مەن سېنى يەنە ئەسلىگە كەلتۈرىمەن، ۋە سەن مېنىڭ ئالدىمدا تۇرالايسەن؛ ئەگەر سەن قىممەتلىكنى پەس نەرسىدىن ئايرىپ چىقارسەڭ، سەن مېنىڭ ئاغزىمغا ئوخشاش بولىسەن؛ ئۇلار سېنىڭ يېنىڭغا قايتسۇن، ئەمما سەن ئۇلارنىڭ يېنىغا قايتما. مەن سېنى بۇ خەلق ئۈچۈن مىستىن ياسالغان مۇستەھكەم بىر تام قىلىمەن؛ ئۇلار ساڭا قارشى جەڭ قىلىدۇ، بىراق سېنىڭ ئۈستۈڭدىن غەلىبە قىلالمايدۇ؛ چۈنكى مەن سېنى قۇتقۇزۇش ۋە ئازاد قىلىش ئۈچۈن سەن بىلەن بىللە بولىمەن، دەيدۇ پەرۋەردىگار. مەن سېنى يامانلارنىڭ قولىدىن قۇتقۇزىمىز، ۋە دەھشەتلىكلەرنىڭ قولىدىن سېنى ھۆرلەيمەن. يەرەمىيا 15:16–21.
At the fulfillment of the time prophecy of the second Woe, on August 11, 1840, the mighty angel of Revelation ten descended with a little book open in his hand, and John was told to go and take the book and eat it. Jeremiah represents those that ate the little book at that point in history, and the words were sweet as honey, for they were “the joy and rejoicing of” his “heart.” But because of God’s “hand,” Jeremiah was “filled” “with indignation,” he was “wounded” and in “perpetual pain.” Because of God’s “hand” Jeremiah suggested that God had been “unto” Jeremiah “as a liar,” and as “failed waters.” The Lord had held his “hand” over a mistake in some of the figures of the 1843 chart.
Икенчи Военинъ заман пайгъамбарлыгы тамам олгъанында, 1840 сенеси 11 августта, Аян онунъ къудретли меляиги элинде ачылгъан кичкене китапнен индӣ, ве Яхъяга барып китапны алып, оны ашамакъ айтылды. Ермия, тарихнынъ о вакъытында ол кичкене китапны ашагъанларны темсиль эте, ве сёзлери бал киби татлы эди, чюнки олар онунъ «юрегининъ къуванычы ве шадлыгъы» эди. Лякин Аллахнынъ «эли» себебинден, Ермия «ачувнен толдурылды», «яраланды» ве «даимий агъры ичинде» эди. Аллахнынъ «эли» себебинден Ермия, Аллах Ермия ичюн «яланчы киби», ве «кесьилген сувлар киби» олгъаныны айтты. Раб, 1843 джедвелиндеги баъзы ракамларда олгъан бир хатанынъ устюнде озь «элини» туткъан эди.
Jeremiah represents the first disappointment of the Millerites, when the vision of Habakkuk tarried. It appeared to those represented by Jeremiah that the message, which is represented as “rain,” had failed. But Habakkuk had stated “the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” Jeremiah had thought God lied, and that the message (rain) had failed, but it had only tarried.
إرميا يمثّل خيبة الأمل الأولى لدى الأدفنتست الميليّين، حين أبطأت رؤيا حبقوق. وقد بدا للذين يمثّلهم إرميا أنّ الرسالة، التي يُشار إليها بوصفها «المطر»، قد أخفقت. غير أنّ حبقوق كان قد صرّح قائلاً: «لأَنَّ الرُّؤْيَا بَعْدُ إِلَى الْمِيعَادِ، وَفِي النِّهَايَةِ تَتَكَلَّمُ وَلاَ تَكْذِبُ. إِنْ تَوَانَتْ فَانْتَظِرْهَا، لأَنَّهَا سَتَأْتِي إِتْيَانًا وَلاَ تَتَأَخَّرُ». وكان إرميا قد ظنّ أن الله قد كذب، وأن الرسالة (المطر) قد أخفقت، لكنها لم تكن قد أخفقت، بل إنما أبطأت.
Then God instructed Jeremiah that “if thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them.” After the disappointment Jeremiah, representing God’s people who must return to the service of the Lord and shake off the discouragement that had been produced when it appeared the message had failed. If Jeremiah would meet the designated requirements, God would allow him to be His spokesman.
Ndipo Mulungu adalangiza Yeremiya kuti, “ngati ubwerera, ndiye ndidzakubwezeretsanso, ndipo udzaima pamaso panga; ndipo ngati utulutsa chamtengo wapatali kuchichotsa pa chonyansa, udzakhala ngati pakamwa panga: iwo abwerere kwa iwe; koma iwe usabwerere kwa iwo.” Pambuyo pa kukhumudwako, Yeremiya anayimira anthu a Mulungu amene ayenera kubwerera ku utumiki wa Ambuye ndi kugwedeza kutaya mtima kumene kunabwera pamene zinaoneka kuti uthengawo walephera. Ngati Yeremiya akanakwaniritsa zofunikira zimene zinasankhidwa, Mulungu akanamulola kukhala wolankhulira wake.
More importantly for our study at this time is what God told Jeremiah concerning the “assembly of mockers” who were “rejoicing” over his disappointment. He told Jeremiah that the mockers could return to Jeremiah, but he was never to return to them. Jeremiah represented those who stood against the Protestants who had just chosen to return to the fold of Catholicism and became the daughters of Babylon, the false prophets of Baal and Ashtaroth. Jeremiah represented the Judean prophet who at the same point in the prophetic line had rebuked Jeroboam’s false system of worship at the beginning of the northern kingdom, thus typifying the introduction of a false system of worship that was an image of Catholicism at the end of the history of the northern kingdom. The prophet told Jeroboam, when Jeroboam offered to form an alliance, that he was not to eat, drink or return the way he came.
Più importante, per il nostro studio in questo momento, è ciò che Dio disse a Geremia riguardo all’“assemblea dei beffardi” che si “rallegravano” della sua delusione. Egli disse a Geremia che i beffardi potevano tornare a Geremia, ma che egli non doveva mai tornare da loro. Geremia rappresentava coloro che si opponevano ai Protestanti i quali avevano appena scelto di tornare nel seno del cattolicesimo ed erano divenuti le figlie di Babilonia, i falsi profeti di Baal e di Astarte. Geremia rappresentava il profeta giudeo che, nello stesso punto della linea profetica, aveva rimproverato il falso sistema di adorazione di Geroboamo all’inizio del regno del nord, prefigurando così l’introduzione di un falso sistema di adorazione che era un’immagine del cattolicesimo alla fine della storia del regno del nord. Il profeta disse a Geroboamo, quando Geroboamo si offrì di formare un’alleanza, che non doveva mangiare, bere né ritornare per la via dalla quale era venuto.
And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. 1 Kings 13:7–9.
ਅਤੇ ਰਾਜੇ ਨੇ ਪਰਮੇਸ਼ੁਰ ਦੇ ਮਨੁੱਖ ਨੂੰ ਕਿਹਾ, ਮੇਰੇ ਨਾਲ ਘਰ ਚੱਲ ਅਤੇ ਆਪਣੇ ਆਪ ਨੂੰ ਤਾਜ਼ਗੀ ਦੇ, ਅਤੇ ਮੈਂ ਤੈਨੂੰ ਇਨਾਮ ਦਿਆਂਗਾ। ਪਰਮੇਸ਼ੁਰ ਦੇ ਮਨੁੱਖ ਨੇ ਰਾਜੇ ਨੂੰ ਕਿਹਾ, ਜੇ ਤੂੰ ਮੈਨੂੰ ਆਪਣੇ ਘਰ ਦਾ ਅੱਧਾ ਭਾਗ ਵੀ ਦੇਵੇਂ, ਤਾਂ ਵੀ ਮੈਂ ਤੇਰੇ ਨਾਲ ਅੰਦਰ ਨਹੀਂ ਜਾਵਾਂਗਾ; ਨਾ ਹੀ ਮੈਂ ਇਸ ਥਾਂ ਰੋਟੀ ਖਾਵਾਂਗਾ ਅਤੇ ਨਾ ਪਾਣੀ ਪੀਵਾਂਗਾ। ਕਿਉਂਕਿ ਪ੍ਰਭੂ ਦੇ ਬਚਨ ਦੁਆਰਾ ਮੈਨੂੰ ਇਸ ਤਰ੍ਹਾਂ ਆਗਿਆ ਦਿੱਤੀ ਗਈ ਸੀ ਕਿ, ਰੋਟੀ ਨਾ ਖਾਣੀ, ਪਾਣੀ ਨਾ ਪੀਣਾ, ਅਤੇ ਜਿਸ ਰਾਹ ਨਾਲ ਤੂੰ ਆਇਆ ਹੈਂ ਉਸੇ ਰਾਹ ਨਾਲ ਮੁੜ ਕੇ ਨਾ ਜਾਣਾ। 1 ਰਾਜਿਆਂ 13:7–9.
The expression of the Judean prophet aligns with the work of the false prophets of Baal and Ashtaroth in the story of Elijah. Of course, the history of the Millerites is also the history of Elijah, for Miller was Elijah. In the story of Elijah, the prophets of Baal and Ashtaroth performed a dance of deception, which was exposed as foolishness when fire came down from God and consumed Elijah’s offering, thus typifying the outpouring of the Holy Spirit in the Midnight Cry of Millerite history. The confrontation of that history represented the confrontation of the second Elijah, which was John the Baptist during the dance of deception performed by the daughter of Herodias (Salome). Herodias was typified by Jezebel, and Jezebel is a symbol of the Catholic church.
La expresión del profeta judeano concuerda con la obra de los falsos profetas de Baal y de Astarot en la historia de Elías. Por supuesto, la historia de los milleritas es también la historia de Elías, pues Miller era Elías. En la historia de Elías, los profetas de Baal y de Astarot ejecutaron una danza de engaño, la cual quedó expuesta como necedad cuando descendió fuego de parte de Dios y consumió la ofrenda de Elías, tipificando así el derramamiento del Espíritu Santo en el Clamor de Medianoche de la historia millerita. La confrontación de aquella historia representó la confrontación del segundo Elías, que fue Juan el Bautista, durante la danza de engaño ejecutada por la hija de Herodías (Salomé). Herodías fue tipificada por Jezabel, y Jezabel es un símbolo de la Iglesia Católica.
In 1844, the Protestant churches became Salome, the daughter of Herodias (Jezebel). In the dance of deception Herod had promised half his kingdom, and he did so on his birthday, thus typifying the last days when the ten kings, who are typified by Ahab (the king of the ten northern kingdoms), agree to give their kingdom to the papacy (Jezebel). Giving “half your kingdom” is a symbol of a confederacy, and the prophet from Judea was clearly informing Jeroboam that he would never form an alliance with the apostate king or support his counterfeit system of worship.
1844 সালে প্রোটেস্ট্যান্ট মণ্ডলীগুলো হেরোদিয়াসের (ইজেবেল) কন্যা সালোমে হয়ে উঠেছিল। প্রতারণার সেই নৃত্যে হেরোদ তার রাজ্যের অর্ধেক দেওয়ার প্রতিশ্রুতি দিয়েছিল, এবং সে তা করেছিল তার জন্মদিনে; এভাবে এটি অন্তিম দিনের এক প্রতিরূপ হয়ে দাঁড়ায়, যখন দশ রাজা, যাদের আহাব দ্বারা প্রতিরূপিত করা হয়েছে (দশ উত্তরাঞ্চলীয় রাজ্যের রাজা), পাপাসিকে (ইজেবেল) নিজেদের রাজ্য দিতে সম্মত হয়। “তোমার রাজ্যের অর্ধেক” দেওয়া এক সংঘবদ্ধ জোটের প্রতীক, এবং যিহূদা থেকে আগত নবী যিরোবিয়ামকে স্পষ্টভাবেই জানিয়ে দিচ্ছিলেন যে, সে কখনোই সেই ধর্মত্যাগী রাজার সঙ্গে মৈত্রীবন্ধনে আবদ্ধ হবে না বা তার জাল উপাসনা-ব্যবস্থাকে সমর্থন করবে না।
That is what the Lord also told Jeremiah, when He said the “assembly of mockers” (apostate Protestantism) can return to Jeremiah, but Jeremiah must never return to them, or return by the way he came. But the Judean prophet did that very thing, for he was deceived by a false and lying prophet before he returned to Judea—before he finished the work he had been given.
Ayaah sunis immoo Gooftaan Ermiyaasiin itti hime yeroo, “waldaan qoosistootaa” (Pirootestaantummaa irraa gantuu) gara Ermiyaasitti deebiʼuu dandaʼa; Ermiyaas garuu matumaa gara isaanii deebiʼuu hin qabu, yookaan karaa inni itti dhufe sanaan deebiʼuu hin qabu. Garuu raajiin Yihuudaa sun waanuma sana godhe; hojii isaaf kenname xumuree osoo hin jirin, gara Yihuudaatti deebiʼuu isaa dura, raajii sobduu fi kijibaan gowwoomfame.
Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers.
ابوقت ئتش دەرس اک یانبەهەل اهنباثڵ؛ ەم دزاسانیدەکەی هاتن و هەموو ئەو کردارانیان بۆی گێڕانەوە کە پیاوی خودا ئەو ڕۆژە لە بەیتئیل کردبوو؛ هەروەها ئەو قسانەش کە بە پاشا وتبووی، بۆ باوکیان گێڕانەوە. باوکیان پێیانی وت: «لە کام ڕێگا ڕۆیشت؟» چونکە کوڕەکانی بینیبوویان کە پیاوی خودا، ئەوەی لە یەهودا هاتبوو، لە کام ڕێگا ڕۆیشت. ئەویش بە کوڕەکانی خۆی وت: «گوێدرێژەکەم بۆ زین بکەن.» جا گوێدرێژەکەیان بۆ زین کرد، و سواری بوو، و بەدوای پیاوی خودادا ڕۆیشت، و دۆزییەوە کە لەژێر دارێکی بەرۆو دانیشتبوو. پێی وت: «ئایا تۆ ئەو پیاوی خودایەی کە لە یەهوداوە هاتی؟» ئەویش وتی: «منم.» ئینجا پێی وت: «لەگەڵم بگەڕێوە ماڵەوە و نان بخۆ.» ئەویش وتی: «نامتوانم لەگەڵ تۆ بگەڕێمەوە، یان لەگەڵت بچمە ژوورەوە؛ هەروەها لەم شوێنەدا لەگەڵ تۆ نان ناخۆم و ئاویش ناخۆمەوە. چونکە بە وشەی یەزدان پێم وتراوە: “لەوێ نان مەخۆ و ئاویش مەخۆوە، و بەو ڕێگایەی هاتیت مەگەڕێوە.”» ئەویش پێی وت: «منیش وەک تۆ پێغەمبەرم؛ و فریشتەیەک بە وشەی یەزدان پێی وتم: “بیگەڕێنەوە لەگەڵ خۆت بۆ ماڵەکەت، تاکو نان بخوات و ئاویش بخوات.”» بەڵام درۆی لەگەڵ کرد. جا لەگەڵی گەڕایەوە، و لە ماڵەکەیدا نانی خوارد و ئاوی خواردەوە. و ئەوە بوو، کاتێک لەسەر مێز دانیشتبوون، وشەی یەزدان بۆ ئەو پێغەمبەرە هات کە گەڕاندییەوە؛ جا بە هاوار بانگی پیاوی خودای کرد کە لە یەهوداوە هاتبوو، و وتی: «یەزدان ئاوا دەفەرموێت: لەبەر ئەوەی فەرمانی یەزدانت نەبرد و فەرمانەکەت نەپاراست کە یەزدانی خودات پێی فەرماندابوویت، بەڵکو گەڕایەوە و لەو شوێنەدا نانت خوارد و ئاوت خواردەوە، کە یەزدان پێی فەرموویت: “نان مەخۆ و ئاویش مەخۆوە”، لاشەت ناگاتە گۆڕی باوباپیرانت.»
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.
Тогда произошло следующее: после того как он ел хлеб и после того как пил, тот оседлал для него осла, то есть для пророка, которого возвратил. Когда же тот отправился, лев встретил его на дороге и умертвил его; и труп его был брошен на дороге, и осёл стоял подле него, и лев также стоял подле трупа. И вот, проходили люди, и увидели труп, брошенный на дороге, и льва, стоящего подле трупа; и пришли и рассказали об этом в городе, где жил старый пророк. Когда пророк, возвративший его с дороги, услышал об этом, он сказал: это человек Божий, который ослушался слова Господня; потому Господь предал его льву, который растерзал его и умертвил его, согласно слову Господню, которое Он изрёк ему. И сказал он своим сыновьям: оседлайте мне осла. И они оседлали. И он пошёл и нашёл труп его, брошенный на дороге, а осла и льва, стоящих подле трупа; лев не ел трупа и не растерзал осла. И взял пророк труп человека Божия, и положил его на осла, и привёз обратно; и старый пророк пришёл в город, чтобы оплакать его и похоронить его. И положил труп его в своей собственной гробнице; и оплакивали его, говоря: увы, брат мой! И было, после того как он похоронил его, он сказал своим сыновьям: когда я умру, похороните меня в гробнице, в которой погребён человек Божий; положите мои кости рядом с его костями, ибо слово, которое он возгласил по слову Господню против жертвенника в Вефиле и против всех капищ на высотах, которые в городах Самарии, непременно сбудется. 3 Царств 13:11–32.
We will continue this study in the next article.
ꯑꯩꯈꯣꯏꯅ ꯃꯁꯤ ꯑꯣꯏꯅ ꯑꯍꯥꯟꯕ ꯑꯔꯥꯡꯕꯗ ꯃꯈꯥ ꯆꯠꯊꯔꯛꯀꯅꯤ।
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light, which contradicts the light that God has given under the demonstration of His Holy Spirit. A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat, and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard bearers who have fallen in death are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.
“यदा परमेश्वरस्य शक्ति: सत्यं किमिति साक्ष्यं ददाति, तदा तत् सत्यं सर्वदा सत्यतयैव तिष्ठतु। परमेश्वरेण दत्तस्य प्रकाशस्य विरुद्धा: परिकल्पना: अनन्तरं न ग्राह्या:। जना: शास्त्रस्य तादृशी: व्याख्या: उत्पादयिष्यन्ति या: तेषां मतानुसारं सत्यं स्युः, किन्तु सत्यं न स्युः। अस्माकं विश्वासस्य आधाररूपेण अस्मै काले यत् सत्यं परमेश्वरेण दत्तं, तत् स एव दत्तवान्। स एव अस्मान् अशिक्षयत् यत् सत्यं किम्। कश्चिद् उत्थास्यति, पुनश्चान्य: अपि, नूतनप्रकाशमिति वदन्, य: परमेश्वरेण स्वपवित्रात्मन: प्रत्यक्षप्रमाणेन दत्तस्य प्रकाशस्य विरोधी भवति। अद्यापि केचन जीविताः सन्ति ये अस्य सत्यस्य प्रतिष्ठापने प्राप्तानुभवं अनुभूतवन्तः। परमेश्वर: कृपया तेषां जीवनं रक्षितवान्, यत् ते येन अनुभवेण अगच्छन् तं पुन: पुनरुक्त्वा स्वजीवनस्य समाप्तिपर्यन्तं साक्ष्यं दद्युः, यथा प्रेरितो योहन: अपि स्वजीवनस्य अन्त्यपर्यन्तं अकरोत्। ये च ध्वजवाहका मृत्युना पतिताः, ते स्वलिखितग्रन्थानां पुनर्मुद्रणेन वक्तुं प्रवर्तेरन्। मम निदेशो दत्तो यत् एवं तेषां स्वराः श्रूयेरन्। ते अस्मै काले किं सत्यं भवति इति विषये स्वसाक्ष्यं दास्यन्ति।”
“We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.
“Мо набояд суханони касонеро қабул кунем, ки бо паёме меоянд, ки ба нуқтаҳои хоси имони мо мухолифат дорад. Онҳо миқдори зиёди Навишторро ҷамъ меоранд ва онро ҳамчун далел гирди назарияҳои эълонкардаи худ қабат-қабат мениҳанд. Ин кор дар тӯли панҷоҳ соли гузашта боз ва боз анҷом дода шудааст. Ва ҳарчанд Навиштаҳо каломи Худост ва бояд эҳтиром карда шаванд, татбиқи онҳо, агар чунин татбиқ як сутунро аз таҳкурсие, ки Худо дар ин панҷоҳ сол устувор нигоҳ доштааст, ҷунбонад, хатои бузург аст. Касе ки чунин татбиқ мекунад, аз он зуҳури аҷиби Рӯҳулқудс, ки ба паёмҳои гузаштае, ки ба қавми Худо расидаанд, қудрат ва нерӯ бахшида буд, огоҳ нест.”
“Elder G’s proofs are not reliable. If received, they would destroy the faith of God’s people in the truth that has made us what we are.
«Պրեսբիտեր Գ-ի ապացույցները վստահելի չեն։ Եթե ընդունվեն, դրանք կկործանեն Աստծո ժողովրդի հավատը այն ճշմարտության հանդեպ, որը մեզ դարձրել է այն, ինչ մենք ենք»։
“We must be decided on this subject; for the points that he is trying to prove by Scripture, are not sound. They do not prove that the past experience of God’s people was a fallacy. We had the truth; we were directed by the angels of God. It was under the guidance of the Holy Spirit that the presentation of the sanctuary question was given. It is eloquence for everyone to keep silent in regard to the features of our faith in which they acted no part. God never contradicts Himself. Scripture proofs are misapplied if forced to testify to that which is not true. Another and still another will arise and bring in supposedly great light, and make their assertions. But we stand by the old landmarks. [1 John 1:1–10 quoted.]
“Ñande tekotevẽ jaikuaa hag̃ua porã ko mba’ére; umi punto ha’e oha’ãva omboaje hag̃ua Escritura rupive ndoikói. Noñemoañetei hikuái pe experiencia ohasava’ekue Tupã tavayguakuéra rehegua ha’e hague peteĩ jejavy. Ore roguereko kuri pe añetegua; Tupã ángelkuéra ore mboguata kuri. Espíritu Santo poguýpe oñeme’ẽ kuri pe presentación pe santuario porandu rehegua. Iporãvéva opavavépe g̃uarã okirirĩ hag̃ua umi mba’e ore jerovia rehegua gotyo, umi mba’épe ndaikatúi oje’e hikuái ojapo hague mba’eve. Tupã araka’eve ndojoavyi ijehegui. Umi prueba Escritura rehegua ojeporu vai oñembohasáramo omombe’u hag̃ua upe ndaha’éiva añete. Oñepyrũta peteĩ ha ambueve ogueru hag̃ua tesape guasu hag̃uáicha, ha ojapóta ijeporavo. Ha ñande ñañemopyenda umi yma guare marca rehe. [1 Juan 1:1–10 oñecita.]
“I am instructed to say that these words we may use as appropriate for this time, for the time has come when sin must be called by its right name. We are hindered in our work by men who are not converted, who seek their own glory. They wish to be thought originators of new theories, which they present claiming that they are truth. But if these theories are received, they will lead to a denial of the truth that for the past fifty years God has been giving to His people, substantiating it by the demonstration of the Holy Spirit.” Selected Messages, book 1, 161.
«Aku diperintahkan untuk mengatakan bahwa kata-kata ini dapat kita gunakan sebagaimana patut untuk masa ini, karena waktunya telah tiba ketika dosa harus disebut dengan namanya yang sebenarnya. Kita dihalangi dalam pekerjaan kita oleh orang-orang yang belum bertobat, yang mencari kemuliaan bagi diri mereka sendiri. Mereka ingin dianggap sebagai pencetus teori-teori baru, yang mereka kemukakan dengan mengaku bahwa semuanya itu adalah kebenaran. Tetapi jika teori-teori ini diterima, teori-teori itu akan menuntun kepada penyangkalan terhadap kebenaran yang selama lima puluh tahun terakhir Allah telah berikan kepada umat-Nya, sambil meneguhkannya melalui pernyataan kuasa Roh Kudus.» Selected Messages, buku 1, 161.