We ended the last article with a passage that addresses “a lying spirit.” The following is one of the paragraphs from that passage.
Ti article kaa da ci mujj ak benn ñaxtu bu jëm ci “ruu fenkat.” Li ci topp mooy benn paragraf ci boobu ñaxtu.
“Unsanctified ministers are arraying themselves against God. They are praising Christ and the God of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.” Testimonies to Ministers, 409.
“Mezîrên neqedisan xwe li dijî Xwedê rêz dikin. Ew di heman nefesê de Mesîh û xwedayê vê cîhanê distêrin. Her çiqas bi îdîa dibêjin ku ew Mesîh qebûl dikin, lê Barabbas diqembrînin, û bi kirinên xwe dibêjin, ‘Ne ev Mirov, lê Barabbas.’ Bila hemû yên ku van rêzan dixwînin haydar bin. Şeytan bi tiştê ku dikare bike xwe pesn daye. Ew difikire ku yekîtîya ku Mesîh dua kir ku di Dêra Wî de hebe, belav bike. Ew dibêje, ‘Ez ê derkevim û bibe ruhê derewîn da ku yên ku ez dikarim bixapînim, da ku rexne bikin, mahkûm bikin, û derew bikin.’ Bila kurê derew û şahidtiya derewîn ji aliyê dêrekê ve ku ronahiyeke mezin, delîlek mezin wergirtiye, were pejirandin; wê hingê ew dê mesajê ku Xudan şandiye bavêje, û îdiayên herî bêaqilane û gumanên derewîn û teoriyên derewîn qebûl bike. Şeytan bi bêaqiliya wan dikenê, çimkî ew dizane rastî çi ye.” Testimonies to Ministers, 409.
Let “the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories.” In 1863, Millerite Adventism ‘returned’ to the unreasonable and false methodology employed by apostate Protestantism and rejected William Miller’s identification of the seven times of Leviticus twenty-six. The subject of ‘returning’ was represented by the rebels in Numbers fourteen, when they determined to select a captain and return to Egypt.
خدیع و دروگگواهن اوغلینا، بؤیۆک نور، بؤیۆک دَلیل آلْمیش بیر کیلسهده یئر وئرلسین؛ و او کیلسه، ربّین گؤندهردییی پیامی رد ائدیب، اَن قیریغدانچی ادّعالاری، یالان فرضیّهلری و یالان نظریّهلری قبول ائدهجکدیر.» 1863جی ایلده، میلرچی آدوِنتیزم، مرتد پروتستانلیقین ایشلتدییی قیریغدانچی و یالان منهجَه «قایتدی» و ویلیام میلرین لاویلیلر ییرمی آلتینجی بابین «یدی زمان»ینی تعیین ائتمهسینی رد ائتدی. «قایتماق» موضوعو، سایلار اون دؤرددهکی عاصیلرده تمثیل اولونموشدو؛ او زامان کی، اؤزلرینه بیر باشچی سئچمهی و مصره قایتماعی قرارلاشدیرمیشدیلار.
And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:4.
Na waambianan, Natuchague mkuu, nasi na turudi Misri. Hesabu 14:4.
The subject of “returning” to apostate Protestantism was also represented by Jeremiah, when in chapter fifteen, he was told that the fallen Protestants could return to him, but he was not to “return” unto them.
«ارتداد» به پروتستانیسمِ مرتد نیز بهوسیلهٔ ارمیا به تصویر کشیده شد، آنگاه که در فصل پانزدهم به او گفته شد که پروتستانهای سقوطکرده میتوانند نزد او بازگردند، اما او نباید به سوی ایشان «بازگردد».
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 brazen 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. Jeremiah 15:17–20.
Nangko ay tinukdo y asembliya niraing manunuya, ni narag-oy; nangko ay tinukdo a akon, ta dahil sa imong kamot: ta pinuno mo ako nin kapungot. Tano ta an sakuyang sakit iyo pirme, asin an sakuyang samad dai magagadan, na dai magboot magpaayo? Maogad ka daw sako na garo sinungaling, asin garo tubig na nauubos? Kaya ngani, siring kan Kagurangnan, Kun magbalik ka, ibabalik taka liwat, asin matindog ka sa sakuyang atubangan: asin kun hihiwalayon mo an mahalaga sa mababa, ika mapapariho sa sakuyang nganga: pabalikon ninda sa imo an sainda sadiri; alagad ika, dai ka magbalik sa sainda. Asin gigibuhon taka sa banwang ini na garo nasarhan na padir na tumbaga: asin maglalaban sinda laban sa imo, alagad dai sinda madaog laban sa imo: ta ako kaiba mo sa pagluwas asin sa pagligtas sa imo, siring kan Kagurangnan. Jeremias 15:17–20.
Perhaps the clearest prophetic illustration of the principle of not returning to apostate Protestantism is found in the story of the disobedient prophet, who delivered a message of rebuke to Jeroboam, the northern ten tribe’s first king.
Tkatsinsinta prophetika ya matorkaitse tan not asubli a apostata a Protestantismo ketta mabigbig iti estoria iti di agtulnog a mammadto, nga nangiyeg iti mensahe ti panangtubngar kenni Jeroboam, ti immuna a ari dagiti sangapulo a tribu iti amianan.
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 13:7–10.
Ary teh mpanjaka taminy lehilahin’Andriamanitra hoe: Avia hiara-mody amiko, ka mamelombelòna tena, dia homeko valisoa hianao. Fa hoy ilay lehilahin’Andriamanitra taminy mpanjaka: Na dia homenao ahy aza ny antsasaky ny tranonao, dia tsy hiditra miaraka aminao aho, sady tsy hihinana mofo na hisotro rano eto amin’ity tany ity; fa izao no nandidiana ahy tamin’ny tenin’i Jehovah hoe: Aza mihinana mofo, na misotro rano, na miverina amin’ny lalana izay nalehanao. Dia lasa tamin’ny lalana hafa izy ka tsy niverina tamin’ny lalana izay nahatongavany tany Betela. 1 Mpanjaka 13:7–10.
The disobedient prophet had been told of God not to return the way he came. Millerite Adventism had come out of Protestantism represented by Sardis, and they were not to return. Though the disobedient prophet knew full well not to return the way he came, a false prophet of Jeroboam’s kingdom, told him that God had said that the disobedient prophet should return to the false prophet’s home and eat with him. In spite of God’s direction, he did that very thing. Once he had begun to eat the false prophet’s food, the Bible plainly states the prophet of Samaria had lied.
پێغەمبەری نافرمان پێی گوترابوو لەلایەن خوداوە کە بەو ڕێگایەی هاتبوو نەگەڕێتەوە. ئەدڤێنتیزمی میلێرایتی لە پڕۆتستانتیزمەوە هاتبووە دەرەوە کە لە ساردیسدا نێوەندراو بوو، و ئەوان نابوو بگەڕێنەوە. هەرچەندە پێغەمبەری نافرمان بە تەواوی دەیزانی کە نابێت بەو ڕێگایەی هاتبوو بگەڕێتەوە، بەڵام پێغەمبەرێکی درۆزن لە شانشینی یەربعام پێی گوت کە خودا فەرموویەتی پێغەمبەری نافرمان دەبێت بگەڕێتەوە ماڵی ئەو پێغەمبەرە درۆزنە و لەگەڵیدا بخوات. سەرەڕای ئاراستەکردنی خودا، ئەو هەر ئەو کارەی کرد. کاتێک دەستی کرد بە خواردنی خواردنیی پێغەمبەرە درۆزنەکە، کتێبی پیرۆز بە ئاشکرایی دەڵێت کە پێغەمبەری سامیرە درۆی کردبوو.
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. 1 Kings 13:11–19.
A yr oedd hen broffwyd yn trigo ym Methel; a daeth ei feibion a mynegi iddo yr holl weithredoedd a wnaeth dyn Duw y diwrnod hwnnw ym Methel: y geiriau a ddywedasai wrth y brenin, y rheini hefyd a adroddasant wrth eu tad. A dywedodd eu tad wrthynt, Pa ffordd yr aeth efe? Canys yr oedd ei feibion wedi gweld pa ffordd yr aeth y dyn Duw, yr hwn a ddaeth o Jwda. Ac efe a ddywedodd wrth ei feibion, Cyfrwywch yr asyn i mi. Felly hwy a gyfrwyasant yr asyn iddo: ac efe a farchogodd arno, Ac a aeth ar ôl dyn Duw, ac a’i cafodd yn eistedd dan dderwen: ac efe a ddywedodd wrtho, Ai tydi yw’r dyn Duw a ddaeth o Jwda? Ac efe a ddywedodd, Myfi yw. Yna efe a ddywedodd wrtho, Tyrd adref gyda mi, a bwyta fara. Ac efe a ddywedodd, Ni allaf ddychwelyd gyda thi, na mynd i mewn gyda thi: ac ni fwytaf fara nac ni yfaf ddŵr gyda thi yn y lle hwn: Canys fel hyn y dywedwyd wrthyf trwy air yr Arglwydd, Na fwyta fara nac yfed dŵr yno, ac na ddychwel drachefn i fyned ar hyd y ffordd y daethost. Efe a ddywedodd wrtho, Proffwyd wyf finnau hefyd fel tydi; ac angel a lefarodd wrthyf trwy air yr Arglwydd, gan ddywedyd, Dwg ef yn ôl gyda thi i’th dŷ, fel y bwyteo fara ac yr yfo ddŵr. Ond efe a ddywedodd gelwydd wrtho. Felly efe a aeth yn ôl gydag ef, ac a fwytaodd fara yn ei dŷ, ac a yfodd ddŵr. 1 Brenhinoedd 13:11–19.
The disobedient prophet ate and drank with the lying prophet of Samaria, meaning he accepted the message of an apostate prophet, and rejected the message of the Lord. The message he had faithfully delivered the same day. He knew full well he was not to return, but he did it anyway. Sister White informs us that if the “son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent.” In Millerite history the first angel had lightened the earth with its glory. In 1840, the first angel’s message was carried to every mission station in the world.
Taaniwánii nabiika watshiinia ráagui profeta llullayuq Samaria-markamanta, chaymi munasqan hina chaskirqan huk profeta apostatapa willakuyninta, hinaspa Señorpa willakuyninta qhipaman saqirqan. Chay willakuytaqa chay p’unchayllapi allin sonqowan hunt’aspa willasqaña karqan. Sumaqta yachasqaña karqan mana kutimunanpaq kasqanta, ichaqa chaywanpas ruwarqanmi. Hermana White willawanchik: sicheq “llullakuypa hinaspa llulla testigopa churin” chaskisqa kananpaq saqisqa kanman huk iglesiapi, may hatun k’anchayniyuq, hatun pruebaqniyuq kasqanpi, chay iglesiaqa Señor kachamusqan willakuyta qhichurinqa. Millerita historiapi ñawpaq angelqa allpata k’ancharirqan hatun k’anchariyninwan. 1840 watapi, ñawpaq angelpa willakuyninqa kay pachapi llapa misión estacíonkunaman apasqa karqan.
“The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
«بەلگەلىك جىقابى ۋە ئۇلۇغ شان-شەرەپ بىلەن رەببىمىزنىڭ دۇنيامىزغا تېز ئارىدا كېلىدىغانلىقى توغرىسىدىكى خەۋەر ھەقىقەتتۇر، ۋە 1840-يىلى ئۇنى جاكارلاشتا نۇرغۇن ئاۋازلار كۆتۈرۈلدى.» Manuscript Releases، 9-توم، 134.
Shortly thereafter, Millerite Adventism returned to “the lie” of apostate Protestantism’s methodology, and discarded “the message of the Lord” which God had sent through William Miller. They discarded the message of Moses as presented by Elijah, and the “lie” received at the beginning in Millerite history, represents the “lie” that is believed at the end; the “lie” which brings strong delusion upon Laodicean Adventism.
Кьаьржера тӏехь, Миллеритийн Адвентизм апостастан Протестантизман методологин «хуьлу» тӏе дагадерза, цуьнанна Уильям Миллеро долчуьйла АллахӀан йехна «Делан хьабар» дехьадир. Уьш ЭлияхӀо гойтуш долу Мусан хьабар дехьадир, тӏаккха Миллеритийн тарихи йолчуьйла эггара дуьхьалхӏе алын «хуьлу», чаккхенга латта цу «хуьлу» ду; Лаодикийн Адвентизман тӏехь чӏогӏа мохкхалла кхачийна йолу «хуьлу».
And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:10–12.
Ug almaaram eŋenmərŋam degi qwanək pək aman aqaḍ, u qwanək pəgriɣ ṣər pəzzan n tidett iwakken ad nassen tansa. U ihi ad asen-yazen Rebbi aṣeggas ameqqran n tmentilt, iwakken ad amnen i yiwen n tikerkast; iwakken ad twadnen meṛṛa wid ur numin ara i tidett, maca sɛan lferḥ deg udrim n lbaṭel. 2 Thessalonians 2:10–12.
We are attempting to demonstrate the role of Elijah as a symbol in connection with the parallel histories of the horn of Protestantism and the horn of Republicanism during the period that the sixth kingdom of Bible prophecy reigns. The difficulty in bringing all the issues of 1863 together prophetically, at least for me, is the various interrelated lines that border on the concept of “circuitous logic”. A straight forward logic is always the best approach, but identifying divine truths and the relationships of those truths to each other is a difficult work, for they are found in the Bible “here a little and there a little.”
Ñuqanchikmi munayku qhawachiyta imayna Elíaspa ruraynin huk unancha hina kasqanta, Protestantismopa wagrampa chaymanta Republicanismopa wagrampa paralel historiankunawan tinkisqa, Bibliaq profecíanpi soqta kaq qhapaq suyu kamachisqan pacha ukhupi. Sasa kaynin, 1863 watapi llapa asuntokunata proféticamente huñuykuspa hukllachaspa qhawaypi churay, aswanpas ñuqaqqa chayta rikuni, imaraykuchus imaymana hukninwan huknin t’inkisqa siq’ikuna kanku, chaykunaqa “muyuriq lógica” nisqa yuyayman qayllaykunku. Chiqan, sut’i lógicaqa sapa kuti aswan allin asuymi; ichaqa Diospa chiqaq kaq yachachikuyninkunata reqsiy chaymanta chay chiqaq kaqkunapa hukninwan huknin tinkisqanman reqsiyqa sasa llamk’aymi, imaraykuchus Bibliapi tarikun “kaypi aslla, chaypipas aslla.”
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little. Isaiah 28:9, 10.
Ман ӧйрәнсәген кимгә бирер? Һәм тәғлимәтне аңлатыуны кемгә бирер? Сөттән айырылғаннарғамы, имсәктән алынғаннарғамы? Сөнки әмер өҫтөнә әмер, әмер өҫтөнә әмер; юл өҫтөнә юл, юл өҫтөнә юл; бында аҙ ғына, унда аҙ ғына. Ишағыя 28:9, 10.
It is also a difficult work when your target audience consists of those that are familiar with the primary truths you are addressing, but others are new to it all. Virtually all the truths I intend to give an overview of in this article, can be found in Habakkuk’s Tables. For fear of sounding as if I am using ‘circuitous logic’, I am going to tell you where we are going, in advance of actually going there.
بە هەمان شێوەش کارێکی دژوارە کاتێک ئەو کەسانەی ئامانجی وتارتن پێیانە، لەوانەن کە بە ڕاستییە سەرەکییەکانی تۆ باس دەکەیت ئاشنان، بەڵام هەندێکی دیکە هێشتا بە تەواوی نوێن لە هەموو ئەم بابەتانەدا. نزیکەی هەموو ئەو ڕاستییانەی مەبەستم لەم وتارەدا پوختەیەکیان پێشکەش بکەم، لە «خشتەکانی حەبەقوق»دا دۆزرێنەوە. بۆ ئەوەی وا نەردرێت کە گوايە من لۆژیکی «ئاڵۆز و چەواشەکارانە» بەکاردەهێنم، پێش ئەوەی بە ڕاستی بگەنەوە بۆ ئەو شوێنەی دەچین، پێشاپێش پێتان دەڵێم کە بۆ کوێ دەڕۆین.
In 1863, Laodicean Millerite Adventism set up an image of jealousy. The image of jealousy represents the first of Laodicean Adventism’s four generations.
No ano de 1863, o Adventismo Millerita laodiceano ergueu uma imagem de ciúmes. A imagem de ciúmes representa a primeira das quatro gerações do Adventismo laodiceano.
Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.
Тэгээд тэр надад: Хүний хүү, одоо нүдээ хойш зүг өөд өргө хэмээв. Тийнхүү би нүдээ хойш зүг өөд өргөж харвал, үзэгтүн, тахилын ширээний хаалганы хойд талд, орцон дээр атаархлын энэ хөрөг байв. Езекиел 8:5.
The four generations of the Seventh-day Adventist church are represented in various passages of Scripture, but I employ Ezekiel eight as the primary point of reference. The reason for this is that chapter eight leads into chapter nine. In Ezekiel nine, the sealing of the one hundred and forty-four thousand is illustrated, and in Testimonies, volume five, Sister White clearly identifies this fact. In Sister White’s comments she clearly addresses two classes of worshippers in Jerusalem when the sealing takes place. Ezekiel does the same thing, and the class that does not receive the seal are represented in chapter eight.
ಸೆವೆಂತ್-ಡೆ ಅಡ್ವೆಂಟಿಸ್ಟ್ ಸಭೆಯ ನಾಲ್ಕು ತಲೆಮಾರುಗಳು ಪರಿಶುದ್ಧ ಶಾಸ್ತ್ರದ ವಿವಿಧ ಭಾಗಗಳಲ್ಲಿ ಪ್ರತಿನಿಧಿಸಲ್ಪಟ್ಟಿವೆ; ಆದರೆ ನಾನು ಯೆಹೆಜ್ಕೇಲನು ಎಂಟನೇ ಅಧ್ಯಾಯವನ್ನು ಮುಖ್ಯ ಸೂಚಕಬಿಂದು ಎಂದು ಬಳಸುತ್ತೇನೆ. ಇದಕ್ಕೆ ಕಾರಣ, ಎಂಟನೇ ಅಧ್ಯಾಯವು ಒಂಬತ್ತನೇ ಅಧ್ಯಾಯದತ್ತ ದಾರಿ ಮಾಡಿಕೊಡುತ್ತದೆ. ಯೆಹೆಜ್ಕೇಲನು ಒಂಬತ್ತನೇ ಅಧ್ಯಾಯದಲ್ಲಿ, ಒಂದು ಲಕ್ಷ ನಲವತ್ತುನಾಲ್ಕು ಸಾವಿರರ ಮುದ್ರಾಕರಣವು ಚಿತ್ರಿತವಾಗಿದ್ದು, ಹಾಗೂ *Testimonies*, ಸಂಪುಟ ಐದರಲ್ಲಿ, ಸಹೋದರಿ ವೈಟ್ ಈ ಸಂಗತಿಯನ್ನು ಸ್ಪಷ್ಟವಾಗಿ ಗುರುತಿಸುತ್ತಾರೆ. ಸಹೋದರಿ ವೈಟ್ ಅವರ ಟಿಪ್ಪಣಿಗಳಲ್ಲಿ, ಮುದ್ರಾಕರಣವು ಸಂಭವಿಸುವಾಗ ಯೆರೂಸಲೇಮಿನಲ್ಲಿ ಇರುವ ಆರಾಧಕರ ಎರಡು ವರ್ಗಗಳನ್ನು ಅವರು ಸ್ಪಷ್ಟವಾಗಿ ಉಲ್ಲೇಖಿಸುತ್ತಾರೆ. ಯೆಹೆಜ್ಕೇಲನು ಕೂಡ ಅದೇ ಕಾರ್ಯವನ್ನು ಮಾಡುತ್ತಾನೆ; ಮತ್ತು ಮುದ್ರೆಯನ್ನು ಸ್ವೀಕರಿಸದ ವರ್ಗವು ಎಂಟನೇ ಅಧ್ಯಾಯದಲ್ಲಿ ಪ್ರತಿನಿಧಿಸಲ್ಪಟ್ಟಿದೆ.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘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.’
“އަމިއްލަ ރޫޙާނީ ދަށްވެގެންދިޔުމާ މެދު ހިތާމަ ނުކުރާ، އަދި އެހެން މީހުންގެ ފާފަތަކާ މެދު މާތަމް ނުކުރާ ބަޔަކު، ﷲ ގެ މުހުރާއި ނުލައި ދެމިތިބޭނެއެވެ. ރައްބު އެންމެސެންޖަރުން، އެބަހީ ހަލާކުކުރުމުގެ އަސްލިހަ އަތުގައި ހިފިގެންވާ މީހުން، މި ގޮތަށް އަމުރުކުރައެވެ: ‘އޭނާގެ ފަހަތުން ރަށުގެ ތެރެ ދާށެވެ، އަދި މަރާށެވެ: ތިޔަ ލޯ ސާފު ނުކުރާށެވެ، އަދި ރަޙުމް ނުދައްކާށެވެ: ބޮޑުންނާއި ޒުވާނުން، އަންހެން ދަރިންނާއި، ކުދި ކުދިން، އަދި އަންހެނުން ފުނިކޮށް މަރާށެވެ: ނަމަވެސް މަރުކުރެވިފައިވާ ނިޝާން ހުރި އެއްވެސް މީހެއްގެ ކައިރިޔަށް ނުދާށެވެ؛ އަދި މަގޭ ޤުދުސް މަކާނާއިން ފެށާށެވެ.’ ދެން އެމީހުން، ގޭގެ ކުރިމަތީ ހުރި މުސްކުޅި މީހުންގެ ގާތުން ފެށިއެވެ.”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
«Муаллимниң ибадәтханиси болған җамаәтниң Худа ғәзипиниң зәрбисини әң авал сәзгәнлигини бу йәрдә көримиз. Қедимий әрләр, Худа уларға зор нур бәргән вә хәлиқниң роһий мәнпәәтлириниң қоғдиғучилири сүпитидә турғанлар, өзлиригә тапшурулған ишәнчкә хиянәт қилған еди. Улар мундақ мәйдан тутти: биз илгирики күнләрдикидәк мөҗизиләрни вә Худа қудритиниң айдиң намайән болушини күтмисәкму болиду. Заманлар өзгәрди. Бу сөзләр уларниң имансизлиғини мустәһкәмләйду, вә улар мундақ дәйду: Рәб яхшилиқ қилмайду, яманлиқму қилмайду. У Өз хәлқини һөкүм билән йоқлаш үчүн һәддидин ташқири рәһимдилдур. Шундақ қилип, «Течлиқ вә аманлиқ» — Худа хәлқигә уларниң итаәтсизликлирини вә Яқуп өйигә уларниң гуналирини көрситиш үчүн авазини карнайдәк көтәрмәйдиған адәмләрниң чақириғидур. Һавшимайдиған бу гача итлар һақарәт қилинған Худаниң адил интиқамини тетийдиғанларниң өзлиридур. Әрләр, қизлар вә кичик балилар һәммиси биллә һалак болиду». Testimonies, volume 5, 211.
Chapter eight is describing those in Jerusalem–“the church” that in the fourth of the four generations–represented as bowing down to the sun.
Ato kapítulo walo ket iladawan na dagiti adda idiay Jerusalem—“ti iglesia” iti maikapat kadagiti uppat a kaputotan—nga nairupirupa a kas agparintumeng iti init.
And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.
ꯑꯗꯨꯒ ꯃꯍꯥꯛꯅ ꯑꯩꯕꯨ ꯑꯗꯣꯝꯒꯤ ꯌꯨꯝꯒꯤ ꯃꯅꯨꯡ ꯁꯥꯡꯂꯣꯟꯗ ꯄꯨꯛꯈꯤ꯫ ꯑꯗꯨꯗ ꯌꯦꯡꯂꯨ, ꯑꯗꯣꯝꯒꯤ ꯂꯥꯏꯁꯪꯒꯤ ꯃꯃꯥꯡꯗ, ꯃꯥꯟꯄꯨꯡ ꯑꯃꯁꯨꯡ ꯑꯣꯠꯐꯥꯔ ꯃꯔꯛꯇ, ꯃꯤ ꯀꯔꯤꯒꯨꯝꯕ ꯃꯔꯤ ꯀꯨꯟ ꯃꯔꯤ ꯃꯥꯂꯤ ꯂꯩꯔꯤ, ꯃꯈꯣꯏꯒꯤ ꯃꯉꯥꯜ ꯑꯗꯣꯝꯒꯤ ꯂꯥꯏꯁꯪ ꯑꯗꯨꯒꯤ ꯃꯥꯏꯗ ꯍꯟꯈꯤ, ꯑꯃꯁꯨꯡ ꯃꯃꯥꯡꯁꯤ ꯅꯣꯡꯆꯨꯞ ꯃꯥꯏꯗ ꯂꯩꯈꯤ; ꯑꯃꯁꯨꯡ ꯃꯈꯣꯏꯅ ꯅꯣꯡꯆꯨꯞ ꯃꯥꯏꯗ ꯅꯨꯃꯤꯠ ꯁꯅꯥꯗ ꯈꯨꯔꯨꯝꯖꯔꯤ꯫ ꯑꯗꯨꯒ ꯃꯍꯥꯛꯅ ꯑꯩꯕꯨ ꯍꯥꯏꯈꯤ, “ꯃꯤꯌꯣꯏꯕ ꯃꯆꯥ, ꯑꯁꯤ ꯑꯗꯣꯝꯅ ꯎꯔꯕ꯭ꯔꯥ? ꯌꯍꯨꯗꯥꯒꯤ ꯌꯨꯝꯗ ꯃꯈꯣꯏꯅ ꯃꯐꯝ ꯑꯁꯤꯗ ꯇꯧꯔꯤꯕ ꯍꯛꯆꯥꯡꯁꯤꯡ ꯑꯁꯤ ꯑꯉꯥꯡꯕ ꯇꯧꯕ ꯑꯃꯥ ꯑꯣꯏꯔꯕ꯭ꯔꯥ? ꯃꯔꯝꯗ ꯃꯈꯣꯏꯅ ꯂꯩꯕꯥꯛ ꯑꯁꯤ ꯆꯥꯎꯊꯣꯛꯄ ꯄꯨꯝꯅꯃꯛꯅ ꯄꯤꯛꯈ꯭ꯔꯦ, ꯑꯃꯁꯨꯡ ꯑꯩꯕꯨ ꯄꯨꯡꯉꯍꯜꯂꯛꯅꯕ ꯑꯃꯨꯛ ꯍꯟꯅ ꯂꯧꯊꯣꯛꯈ꯭ꯔꯦ; ꯑꯃꯁꯨꯡ ꯌꯦꯡꯂꯨ, ꯃꯈꯣꯏꯅ ꯁꯥꯃ꯭ꯕꯥ ꯑꯗꯨ ꯃꯈꯣꯏꯒꯤ ꯅꯥꯛꯇ ꯄꯨꯔꯛꯏ꯫ ꯃꯔꯝ ꯑꯗꯨꯅ ꯑꯩꯅꯁꯨ ꯈꯣꯡꯖꯦꯜꯗ ꯆꯠꯅ ꯌꯥꯔꯣꯏ: ꯑꯩꯒꯤ ꯃꯤꯠꯅ ꯁ꯭ꯄꯦꯔ ꯇꯧꯔꯣꯏ, ꯑꯃꯁꯨꯡ ꯑꯩꯅ ꯃꯄꯨꯡ ꯐꯥꯕ꯭ꯔꯥ ꯏꯖꯤꯡ ꯄꯤꯔꯣꯏ; ꯑꯃꯁꯨꯡ ꯃꯈꯣꯏꯅ ꯑꯩꯒꯤ ꯅꯥꯛꯇ ꯑꯍꯥꯟꯕ ꯈꯣꯔꯥꯡꯗ ꯈꯨꯔꯨꯝꯖꯔꯛꯄꯁꯨ, ꯑꯩꯅ ꯃꯈꯣꯏꯕꯨ ꯇꯥꯔꯣꯏ꯫” ꯏꯖꯦꯀꯤꯌꯦꯜ 8:16–18.
Just as with the evil report of the ten spies, the twenty-five leaders of the rebellion that are worshipping the sun have “provoked” the Lord to anger. The Sunday law is the “day of provocation” which the prophets point forward to. Chapter nine describes those that receive the seal of God at the same point in time, for it is simply repeating and enlarging upon chapter eight.
كما كان الحال مع التقرير الشرير الذي حمله الجواسيس العشرة، فإن قادة التمرد الخمسة والعشرين الذين يعبدون الشمس قد «أغاظوا» الرب وأثاروا غضبه. إن قانون الأحد هو «يوم الإغاظة» الذي يشير إليه الأنبياء إلى الأمام. ويصف الإصحاح التاسع الذين ينالون ختم الله في النقطة الزمنية نفسها، لأنه ليس إلا تكرارًا للإصحاح الثامن وتوسيعًا له.
“This sealing of the servants of God [Revelation seven] is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“Ang pagtimri han mga surugoon han Dios [Pahayag pito] amo an amo gihapon nga iginpakita kan Ezekiel dida ha bisyon.” Testimonies to Ministers, 445.
In 1863, the first generation of Laodicean Adventism began its wandering through the wilderness. The prophetic history that identifies the image of jealousy in 1863, was the golden calf of Aaron. The prophetic characteristics of the golden calf are that it was an image of a beast, and it was gold. Gold is the symbol of Babylon, so Aaron’s golden calf was the image of the beast of Babylon. The image of the beast is only defined as the combination of church and state with the church in control of the relationship.
1863-жылы лаодикиялык адвентизмнің алғышқы ұрпағы шөл даладағы қаңғыруын бастады. 1863 жылдағы қызғаныштың мүсінін айқындайтын пайғамбарлық тарих — Һаронның алтын бұзауы еді. Алтын бұзаудың пайғамбарлық сипаттары мынау: ол аңның мүсіні болды және ол алтыннан еді. Алтын — Бабылдың нышаны, сондықтан Һаронның алтын бұзауы Бабыл аңының мүсіні болды. Аңның мүсіні тек шіркеу мен мемлекеттің бірігуі ретінде, әрі бұл қатынаста шіркеу үстемдік ететін жағдайда ғана анықталады.
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
“Na ‘mfanekisony ho an’ilay bibidia’ inona? ary ahoana no hamoronana azy? Ilay bibidia manana tandroka roa no manao ny sary, ary mifanahaka amin’ilay bibidia izany. Antsoina koa hoe sarin’ilay bibidia izy. Koa mba hahalalana ny toetran’izany sary izany sy ny fomba hamoronana azy, dia tsy maintsy dinihintsika ny toetra mampiavaka an’ilay bibidia mihitsy isika—dia ny fahefana papaly.”
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
“అంత్యకాల ఆది సంఘము సువార్త యొక్క సరళతను విడిచిపెట్టి, అన్యజనుల ఆచారములను మరియు సంప్రదాయములను అంగీకరించుటచేత భ్రష్టపడినప్పుడు, ఆమె దేవుని ఆత్మను మరియు శక్తిని కోల్పోయెను; ప్రజల మనస్సాక్షులను నియంత్రించుటకై ఆమె లౌకిక అధికారపు ఆధారమును ఆశ్రయించెను. దాని ఫలితమే పాపస్వామ్యం—రాష్ట్ర అధికారాన్ని నియంత్రించిన ఒక సంఘము, మరియు తన స్వంత లక్ష్యాలను, ముఖ్యంగా ‘వ్యతిరేకబోధ’ యొక్క శిక్షార్థము, ముందుకు నెడుటకు ఆ అధికారాన్ని వినియోగించినది. యునైటెడ్ స్టేట్స్ మృగమునకు ఒక ప్రతిరూపమును ఏర్పరచుటకు, మతాధికారం పౌర ప్రభుత్వమును అట్టి విధంగా నియంత్రించవలెను; అప్పుడు రాష్ట్ర అధికారమును కూడ సంఘము తన స్వంత లక్ష్యములను సాధించుటకు వినియోగించును.” The Great Controversy, 443.
The calf built by Aaron, was built when Moses was receiving the Ten Commandments. The second commandment forbids the worship of idols, and includes a partial description of God’s character, when it identifies God as a jealous God.
Embe aak Aaron ojaŋ, wakati Musa ainye akinye Iriwoi Tomonok. Akinye euni emam aibung'akinye emororete luonito, ka eponi aanyu aŋitakinit akuan e Dios, kede etotonio Dios boni ebaibuni eceke.
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: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.
خەن تەڭرىڭ سەنگە ئويۇلغان ھېچقانداق بۇتنى ياكى ئۈستىدىكى ئاسماندا بار بولغان، تۆۋەندىكى يەردە بار بولغان، ياكى يەر ئاستىدىكى سۇدا بار بولغان ھېچ نەرسىنىڭ ھېچقانداق ئوخشىشىنى ياسىما. ئۇلارغا سەجدە قىلما، ئۇلارغا خىزمەت قىلما؛ چۈنكى مەن، پەرۋەردىگار خۇدايىڭ، غەيور بىر خۇدامەن؛ مەندىن نەپرەتلىنىدىغانلارنىڭ ئاتىلىرىنىڭ گۇناھىنى بالىلىرىنىڭ ئۈستىگە، ئۈچىنچى ۋە تۆتىنچى ئەۋلادقىچە يەتكۈزىمەن؛ ئەمما مېنى سۆيىدىغان ۋە ئەمرلىرىمنى تۇتىدىغان مىڭلارغا رەھىم-شەپقەت كۆرسىتىمەن. چىقىش 20:4–6.
Aaron’s image of the golden calf, being an idol, represents an image of jealousy, for it produced the righteous indignation that compelled Moses to throw down and break the first two tables of the Ten Commandments. We intend to show that the counterfeit chart of 1863, was represented by Aaron’s golden calf. God’s jealousy was manifested towards Aaron’s golden calf, for the golden calf represented a false god. The calf was the counterfeit representation of God. Aaron proclaimed that it represented the gods that had delivered them from Egyptian bondage. The two tables which Moses broke in that very history, were a “transcript” of the true God’s character, the God that had actually brought them out of Egypt. The counterfeit chart produced in 1863, is an image of jealousy, for it broke the two tables of Habakkuk chapter two by removing the seven times of Moses’ oath.
ჰარონის მიერ შექმნილი ოქროს ხბოს სახე, როგორც კერპი, წარმოადგენს შურისხების ხატებას, რადგან მან წარმოშვა ის მართალი აღშფოთება, რომელმაც მოსე აიძულა დაეგდო და დაემსხვრია ათი მცნების პირველი ორი ფილა. ჩვენი განზრახვაა ვაჩვენოთ, რომ 1863 წლის ყალბი სქემა წარმოდგენილი იყო ჰარონის ოქროს ხბოთი. ღმერთის შურისხება გამოვლინდა ჰარონის ოქროს ხბოს მიმართ, რადგან ოქროს ხბო ცრუ ღმერთს წარმოადგენდა. ხბო იყო ღმერთის ყალბი გამოსახულება. ჰარონმა გამოაცხადა, რომ იგი წარმოადგენდა იმ ღმერთებს, რომლებმაც ისინი ეგვიპტის მონობიდან იხსნეს. ორი ფილა, რომლებიც მოსემ სწორედ იმ ისტორიულ ვითარებაში დაამსხვრია, იყო ჭეშმარიტი ღმერთის ხასიათის „ასლი“, იმ ღმერთისა, რომელმაც ისინი სინამდვილეში გამოიყვანა ეგვიპტიდან. 1863 წელს შექმნილი ყალბი სქემა არის შურისხების ხატება, რადგან მან დაარღვია აბაკუმის მეორე თავის ორი ფილა, მოსეს ფიცის შვიდგზის მოხსნით.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.
“Мен кўрдимки, 1843 йилги жадвал Раббининг қўли билан йўналтирилган эди ва уни ўзгартириш керак эмас эди; рақамлар У хоҳлаганидек эди; Унинг қўли уларнинг баъзи рақамларидаги бир хатони беркитиб турди, шунинг учун Унинг қўли олингунига қадар ҳеч ким уни кўра олмас эди.” Early Writings, 74, 75.
Further Ellen White adds to the command not to altar the 1843 chart, with the qualifications of “except by inspiration.”
مزيدًا من ذلك، تضيف إلن وايت إلى الأمر بعدم تغيير مخطّط 1843، مع القيد: «إلّا بوحي».
“I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.
“Ndzi vone leswaku chati ya khale a yi kongomisiwe hi Hosi, ni leswaku hambi ku ri xifaniso xin’we xa yona a xi nga fanelanga ku cinciwa handle ka ku hlohloteriwa. Ndzi vone leswaku swifaniso swa chati a swi ri hilaha Xikwembu xi a swi rhandza hakona, ni leswaku voko ra Yena a ri ri ehenhla ka swona naswona ri fihla xihoxo eka swin’wana swa swifaniso, leswaku ku nga vi na un’we la xi vonaka ku kondza voko ra Yena ri susiwa.” Spalding and Magan, 2.
James and Ellen White were living with Otis Nichol’s family, when Nichol’s prepared and produced the 1850 chart. The only thing that was “altered” with the 1850 chart, was that the year ‘1844’ was used to replace the year ‘1843,’ that had been represented upon the 1843 chart. The only thing “altered” was a correction of the “mistake” that God had held His hand over. The inspiration of the prophetess was in the very home where the 1843 chart was “altered” into the 1850 chart, and the seven times of Leviticus twenty-six remained enshrined upon that chart, as it had been on the 1843 chart.
James dengan Ellen White sedang tinggal bersama keluarga Otis Nichol ketika keluarga Nichol menyiapkan dan menghasilkan bagan tahun 1850. Satu-satunya hal yang “diubah” pada bagan 1850 itu ialah bahwa tahun ‘1844’ dipakai untuk menggantikan tahun ‘1843,’ yang telah dicantumkan pada bagan 1843. Satu-satunya hal yang “diubah” ialah suatu pembetulan atas “kesalahan” yang atasnya Allah telah menahan tangan-Nya. Inspirasi sang nabiah hadir di rumah yang sama tempat bagan 1843 itu “diubah” menjadi bagan 1850, dan tujuh masa dari Imamat dua puluh enam tetap terpatri pada bagan itu, sebagaimana halnya pada bagan 1843.
The second commandment includes another piece of this prophetic puzzle, for it identifies that God counts the generations until He visits the iniquity that occurs. 1863, began the first of four generations of the Seventh-day Adventist church, for the Millerite movement ended at that point.
Әкінші өсиет осы пайғамбарлық жұмбақтың тағы бір бөлігін қамтиды, өйткені онда Құдайдың жасалған заңсыздықты жазалау үшін келгенге дейін ұрпақтарды санайтыны көрсетілген. 1863 жыл Жетінші күн адвентистері шіркеуінің төрт ұрпағының біріншісінің басталуы болды, өйткені Миллерит қозғалысы сол кезде аяқталды.
The two tables of the Ten Commandments typify the two tables of Habakkuk, but they also typify the two wave loaves of Pentecost, which were the only offering in the sanctuary service that included sin. The manifestation of God’s power in the giving of the Ten Commandments, the manifestation of God’s power at the Pentecostal outpouring and the manifestation of God’s power in the history of the two charts of the Millerites, all typify the final manifestation of the outpouring of the Holy Spirit in the latter rain. The two wave loaves of Pentecost represent the one hundred and forty-four thousand who are lifted up as an ensign during the latter rain.
दहा आज्ञांच्या दोन पट्टिका हबक्कूकच्या दोन पट्टिकांचे प्रतिरूप ठरतात; परंतु त्या पेन्टेकोस्टच्या दोन हलविण्याच्या भाकर्यांचेही प्रतिरूप आहेत, आणि त्या पवित्रस्थानातील सेवेत पापाचा समावेश असलेले एकमेव अर्पण होत्या. दहा आज्ञा देण्यात देवाच्या सामर्थ्याचे प्रकटीकरण, पेन्टेकोस्टच्या ओतप्रोत वर्षावात देवाच्या सामर्थ्याचे प्रकटीकरण, आणि मिलराइटांच्या दोन नकाशांच्या इतिहासात देवाच्या सामर्थ्याचे प्रकटीकरण—ही सर्व अंतिम काळातील मागील पावसात पवित्र आत्म्याच्या ओतप्रोत वर्षावाच्या अंतिम प्रकटीकरणाची प्रतिरूपे आहेत. पेन्टेकोस्टच्या दोन हलविण्याच्या भाकर्या त्या एक लाख चव्वेचाळीस हजारांचे प्रतिनिधित्व करतात, जे मागील पावसाच्या काळात निशाण म्हणून उंचावले जातात.
The Pentecostal wave loaves were to be prepared with “leaven”, which represents sin, but the leaven was destroyed by the process of baking.
द पेन्टेकोस्टल तरङ्गका रोटीहरू “खमीर” सहित तयार गरिनु पर्ने थियो, जसले पापको प्रतिनिधित्व गर्दछ, तर पकाउने प्रक्रियाद्वारा त्यो खमीर नष्ट पारिन्थ्यो।
In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.
Enta tanto tiempo, kuando se reuní un multitud innombrable de gente, asta ke se apretavan i se pishavan el uno al otro, él empesó a dezir primero de todo a sus disípulos: Guardaos de la levadura de los Fariseos, la kual es hipokresía. Lucas 12:1.
The wave loaves were a first fruit offering.
Mawjakoogii waxay ahaayeen qurbaan midhaha ugu horreeya ah.
Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the Lord. Leviticus 23:17.
Та өздөріңнің тұрақтарынан оннан екі өлшемнен тұратын екі тербелту нанын алып шығасыңдар; олар жоғары сапалы ұннан болсын; олар ашытқымен пісірілсін; олар — Жаратқан Иеге арналған алғашқы өнімдер. Леуіліктер 23:17.
The one hundred and forty-four thousand are the first fruit offering in the last days.
ဆယ်လေးသောင်းလေးသောင်းသည် နောက်ဆုံးသောနေ့ရက်များ၌ ပထမအသီးအနှံ ပူဇော်သက္ကာ ဖြစ်ကြသည်။
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
Дараа нь би хартал, үзэгтүн, Сион уулан дээр Хурга зогсож байв. Түүнтэй хамт нэг зуун дөчин дөрвөн мянган хүн байсан бөгөөд тэдний духан дээр Түүний Эцэгийн нэр бичигдсэн байлаа. Тэгээд би тэнгэрээс гарах нэгэн дууг сонсов. Тэр нь их усны дуун адил, агуу хүчтэй аянгын дуун адил байв. Мөн би ятгачдын ятгаа тоглон тоглох дуутай адил дууг сонсов. Тэд сэнтийн өмнө, дөрвөн амьтны өмнө, мөн ахлагчдын өмнө шинэ дуу мэт нэгэн дуу дуулж байв. Газраас золин аврагдсан тэр нэг зуун дөчин дөрвөн мянгаас өөр хэн ч тэр дууг сурч чадсангүй. Эд бол эмэгтэйчүүдтэй бузартуулагдаагүй хүмүүс мөн; учир нь тэд онгон билээ. Эд бол Хургыг хаашаа ч явсан Түүнийг дагагчид мөн. Эд хүмүүсийн дундаас золин аврагдаж, Бурхан болон Хурганд өргөх анхны үр жимс болсон билээ. Тэдний аманд ямар ч хуурамч зүйл олдсонгүй; учир нь тэд Бурханы сэнтийн өмнө гэм зэмгүй билээ. Илчлэлт 14:1–5.
The class of worshippers in the last days who never die, represented by Elijah will have fully overcome sin, for the fire of purification that is brought upon them by the Messenger of the Covenant, thoroughly bakes out and removes the leaven, from the sons of Levi.
A kóskatatamrak i parey a sa lelluches er a diak el mwo el mo diak a mata, a rolel er a Elijah, a mle mengedereder el mo er ngii a klungiolel a mekesol; el kmo a eanged er a melisiich, el mo er a ngii me a Dert el Uchei er a Berel a Mesei, a lmuut el melecholt me a oures el melemalt er a llach er kau a rechad er Levi.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Mira, nayaqäj ri nuq'axel, richin nusuk'uj ri b'ey chuwäch; k'a ri Ajawxel, ri nitzukuj, aninäq xtipe pa racho, ja ri q'axel richin ri k'utun tzij, ri nikiq'ij; mira, xtipe, kicha' ri Ajawxel pa ruwi' ri ch'awoq. Pero, ¿jachin xkochi' pa ri q'ij richin rupetik? ¿jachin xkojeqi' toq xtik'ut ri' ruwäch? Roma rija' junam ruk'a' ri q'aq' richin jun achi ri nusaqirisaj q'än puaq, chuqa' junam ruk'a' ri jab' richin ri e ch'ajonel atz'iaq. Xtz'uye' k'a a'in achi ri nusaqirisaj chuqa' nusak'irisaj puaq; xtuch'ajch'ojirisaj ri ralk'wal ri Leví, xtusak'irisaj a'in achi xusak'irisaj q'än puaq chuqa' saqil puaq, richin nikitzuj che ri Ajawxel jun sipanik pa chojmilal. K'ate k'a ri sipanik richin Judá chuqa' Jerusalén utz xk'ul pa ruwäch ri Ajawxel, achi'el pa ri ojer taq q'ij, chuqa' achi'el pa ri nab'e taq juna'. Malaquías 3:1–4.
The offering that is “as the days of old” is the Pentecostal wave offering of two loaves. It was lifted up as an offering, identifying the two prophets that were slain in the streets, and who are then lifted up to heaven as an ensign, at the beginning of the Sunday law crisis.
Ang halad nga “sama sa mga adlaw sa karaan” mao ang Pentecostal nga halad-uyog sa duha ka tinapay. Gibayaw kini ingon nga usa ka halad, nga nagtimaan sa duha ka manalagna nga gipamatay sa kadalanan, ug nga unya gibayaw ngadto sa langit ingon nga usa ka bandila, sa sinugdanan sa krisis sa balaod sa Domingo.
When Aaron produced his golden calf, he pronounced that the calf was the gods that had brought them out of Egypt, and then proclaimed a feast to the Lord.
Áarón eñahe ñandéve hi’óra va’ekue tóro óro guigua, he’i va’ekue pe tóro ha’eha umi tupã oguenohẽ va’ekue chupekuéra Egíptogui, ha upéi omoherakuã peteĩ arete Ñandejárape g̃uarã.
And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. Exodus 32:4, 5.
И узе га из руке њихове, и обликова га длетом, пошто начини ливено теле; и рекоше: Ово су богови твоји, Израиљу, који те изведоше из земље египатске. А кад Арон виде то, сазида жртвеник пред њим; и Арон огласи и рече: Сутра је празник Господу. Излазак 32:4, 5.
When the northern kingdom of Israel broke away from the southern kingdom of Judah, Jeroboam, the first king of Israel purposely introduced a counterfeit worship service in two cities, made the same pronouncement as Aaron, claiming his two golden calves were the gods that brought them out of Egypt, and ordained a counterfeit feast as had Aaron.
Ñemby yvate goty pe tetã Israel ojepe’a ramo pe tetã Judah-gui, Jeroboam, Israel ruvicha guasu peteĩha, hembipota hag̃uáicha omoinge mokõi távape peteĩ ñemomba’e guasu japu, he’i avei Aaron he’ihaguéicha, oñemoĩvo mokõi ita’oroguasu hague umi tupã oguenohẽva’ekue chupekuéra Egipto-gui, ha omoĩ peteĩ arete japu, Aaron ojapohaguéicha.
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.
ئەمەش یەرۆبعام لە دڵی خۆیدا وتی: ئێستا پاشایەتی دەگەڕێتەوە بۆ ماڵی داود. ئەگەر ئەم گەلە سەربکەون بۆ ئەوەی قوربانی لە ماڵی یەزدان لە ئۆرشەلیم پێشکەش بکەن، ئەوا دڵی ئەم گەلە دەگەڕێتەوە بۆ گەورەکەیان، بۆ ڕەحبعام پاشای یەهودا؛ ئینجا من دەکوژن و دەگەڕێنەوە بۆ ڕەحبعام پاشای یەهودا. بۆیە پاشا راوێژی کرد، و دوو گوسالەی زێڕینی دروست کرد، و پێیانی وت: زۆرە بۆتان بەرز ببن بۆ ئۆرشەلیم؛ ئەوەتا خوداکانت، ئەی ئیسرائیل، کە تۆیان لە خاکی میسر هێنایە دەرەوە. یەکێکیان لە بێتئیل دانا، و ئەوی دیکەی لە دان دانا. ئەم کارە بووە گوناهێک؛ چونکە گەل چوون بۆ ئەوەی لەبەردەم یەکێکیان سوجدە بکەن، هەتا دان. هەروەها ماڵێکی بەرزاییەکانی دروست کرد، و لە نزمترین خەڵکی کاهینانی دانا، کە لە کوڕانی لاوی نەبوون. یەرۆبعام جەژنێکی لە مانگی هەشتەمدا، لە ڕۆژی پانزەهەمی مانگەکەدا، دیاری کرد، وەک ئەو جەژنەی کە لە یەهودایە؛ و سەرکەوتە سەر قوربانگا. لە بێتئیل ئاوا کرد، قوربانی بۆ ئەو گوسالانەی کە دروستی کردبوون پێشکەش کرد؛ و لە بێتئیل کاهینانی ئەو بەرزاییانەی دانا کە دروستی کردبوون. ئینجا لە ڕۆژی پانزەهەمی مانگی هەشتەم، لەو مانگەی کە لە دڵی خۆیەوە دایهێنابوو، سەرکەوتە سەر ئەو قوربانگایەی کە لە بێتئیل دروستی کردبوو؛ و جەژنێکی بۆ نەوەی ئیسرائیل دانا؛ و سەرکەوتە سەر قوربانگا، و بخووری سووتاند. 1 Kings 12:26–33.
Dan means judgment, and represents a state; Bethel means the house of God. With Aaron’s rebellion as with king Jeroboam’s the symbols identify the combination of church and state that ultimately takes place at the Sunday law in the United States.
Dan ixtir, laal sonna nguur; Bethel mooy kër Yàlla. Ni ci mbaaxub Aaróon, noonu it ak buur Jeroboam, ay misaal yooyu di fésal booloo yi am ci diggante kër-ceetu Yàlla ak nguur, te loolu mooy mujj ci li di am ci biir yoonu Dibes bi ci Etazini.
The Sunday law occurs at the end of Adventism and in the beginning of Adventism, the movement, which had been identified as the Protestant horn in the summer of 1844, came together legally with the Republican horn. Thus, Aaron and Jeroboam’s rebellion represents both 1863, and the soon-coming Sunday law.
Lege t’i nchali a tlatlaniliztli Domingo ipan tlami in Adventismo, ihuan ipan in pehualiztli in Adventismo, in yoliliztli, tlen monextihca quen in cuacuauhtli protestante ipan in tonalmeh xopancuīca 1844, mosentlalih ixcaneltīlli ihuan in cuacuauhtli republicano. Ihuān yec in ixnamictiliztli in Aarón ihuan Jeroboam quinechicah both 1863, ihuan in tlatlaniliztli Domingo tlen niman hualāz.
The reason that the messenger of the covenant purifies the “sons of Levi” and not any other of the tribes, is because at the rebellion of Aaron’s golden calf, it was the Levites that stood with Moses. For their faithfulness, they were then made the tribe that represented the priesthood, an honor which had been previously designed to consist of the firstborn of each of the tribes. This is why Jeroboam made sure that his counterfeit priesthood was not of the sons of Levi, and instead made his priesthood “of the lowest of the people, which were not of the sons of Levi.”
ꞌAliaa ꞌi noohtzil tiꞌ le xook kꞌáabaꞌ “u mehenoꞌob Leví” tumen le ajkꞌáat chiꞌibal ku sásik yéetel ku pꞌisikoꞌob, maꞌ tu yaanal máakoꞌob tiꞌ le tribuoꞌob, tumen ichil le máan kꞌas baꞌax tu beetaj Aarón yéetel u becerro oro, letiꞌoꞌob le levitaoꞌob tsꞌoꞌok u páajtal u yáantal yéetel Moisés. Tu men u jach sujut meyajil, káach u páajtal tu yáanal kꞌiin u pꞌáataloꞌob bey le tribu táan u yilaꞌal u nojil le sacerdocio, jumpꞌéel honor táan u bin meyajtak yáax kaajtal tiꞌ le primogénitooꞌob tiꞌ tuláakal le tribuoꞌob. Le baꞌaleꞌ, letiꞌ ka beetaj Jeroboam u yáantaj ka u sacerdocio falso maꞌ tu mehenoꞌob Leví, baꞌaleꞌ tu beetaj u sacerdocio “ichil le máax yaan tu láakꞌob le máasewaloꞌob, maꞌoꞌob u mehenoꞌob Leví.”
The sons of Levi are those that are purified by fire as an ensign, or wave offering during the Sunday law crisis. The history of the Sunday law crisis in the last days, was typified by the crisis of 1863, when the newly identified Protestant horn became legally attached to the Republican horn. We have one more line of history to address before we begin to work through the passages we have just referenced.
Los hijos de Leví son aquellos que son purificados por fuego como estandarte, o como ofrenda mecida, durante la crisis de la ley dominical. La historia de la crisis de la ley dominical en los últimos días fue tipificada por la crisis de 1863, cuando el cuerno protestante, recién identificado, quedó legalmente unido al cuerno republicano. Nos queda una línea de la historia más por tratar antes de comenzar a examinar los pasajes que acabamos de citar.
That line is the year 1856, and we will address that in our next article.
Aka linii ye mwaka 1856, na tutalifafanuya hilo mu makala yetu inayofuata.
“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.
“Āmā Kiritubam tabā dīr phuyumda, maṅgaldagi santhokpagi damak, Daniel 8:14-da utliba adu; Mīoibagi Machā aduna Pakhangba Numitki Mapanda lakpiba, Daniel 7:13-da pīribagum; amasung Malachi-na hai-khiba matung inna Mapu aduna Mahākki temple-da lakpiba adu, pumnamak masi ama-gi thabak amagi sandoknaba phang-i; amasung Matthew 25-gi nupi nupi taragi parable-da Christ-na sandok-khiba luhongbagi thabakda nupi-louba nupa adugi lakpibanasu masigi makhoigi machak ama oirabani.” The Great Controversy, 426.