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.
Icyemezo cy’ubwigomeke bwa Yerobowamu ni na cyo mateka yo kugabanyuka kwa Isirayeli ya kera mo amahanga abiri. Ubwami bwo mu majyaruguru, bugizwe n’imiryango icumi, bwitwaga Isirayeli, cyangwa rimwe na rimwe Efurayimu; naho ubwami bwo mu majyepfo bwitwaga Yuda. Mu gihe cya Ezekiyeli, ubwo bwami bwari bumaze imyaka myinshi bwarabaye ubwami bubiri, kandi mu gice cya mirongo itatu na karindwi, Ezekiyeli yahawe ubuhanuzi bugaragaza ko ubwo bwami bubiri bwari kuzongera kuba ishyanga rimwe. Ubwo buhanuzi bwasohoye mu mateka ya mbere y’inyamaswa iva mu isi (Leta Zunze Ubumwe za Amerika), kandi busohora ku ncuro ya nyuma ku iherezo rya Leta Zunze Ubumwe za Amerika, kuko Yesu buri gihe yerekana iherezo ry’ikintu akoresheje intangiriro yacyo.
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.
Iṣẹ̀tẹ̀ Jeroboamu ní àkókò tí a pín Ísírẹ́lì sí ìjọba méjì, dúró fún ìṣẹ̀tẹ̀ kan ní ìbẹ̀rẹ̀ Orílẹ̀-èdè Amẹ́ríkà, bẹ́ẹ̀ sì tún dúró fún un ní òpin Orílẹ̀-èdè Amẹ́ríkà. Ìṣẹ̀tẹ̀ tí ó wà ní ìbẹ̀rẹ̀ àti ní òpin Orílẹ̀-èdè Amẹ́ríkà ní ìdarapọ̀ ìjọba méjì nínú. Ìfihàn orí kejìdínlógún, gẹ́gẹ́ bí a ti ń tọ́ka sí i léraléra láti inú àwọn ìkọ̀wé Sister White nínú àwọn àpilẹ̀kọ wọ̀nyí, dúró fún àwọn ìpè méjì sí àwọn ìjọ. Àwọn orílẹ̀-èdè méjì tí a so pọ̀ ní àkókò wákàtí ìṣòro òfin Ọjọ́ Àìkú, ni ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì [144,000], àti agbo míràn ti Ọlọ́run tí wọ́n ṣì wà ní Bábílónì.
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.”
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.”
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.
La parole de l’Éternel me fut adressée de nouveau, en ces mots : Et toi, fils de l’homme, prends une pièce de bois, et écris dessus : Pour Juda et pour les enfants d’Israël qui lui sont associés. Puis prends une autre pièce de bois, et écris dessus : Pour Joseph, le bois d’Éphraïm, et pour toute la maison d’Israël qui lui est associée. Rapproche-les l’une de l’autre pour en faire une seule pièce de bois, et elles deviendront une dans ta main. Ézéchiel 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.
ఎజెకియేలు “అంతేకాక” అని చెప్పినప్పుడు పునరావృతం చేసి విస్తరించు ప్రవచన సూత్రాన్ని ప్రయోగిస్తున్నాడు. ఎజెకియేలు రెండు కఠినములను తీసుకోవలెను—ఒకటి యూదాకు, మరొకటి ఎఫ్రాయిముకు—మరియు ఆ రెండు కఠినములతో చూపబడిన ప్రవచనాన్ని మునుపటి ప్రవచనంపై ఉంచవలెను. మునుపటి ప్రవచన దృష్టాంతము మొదటి వచనంలో ప్రారంభమైంది, అప్పుడు ఎజెకియేలు చనిపోయిన ఎండిన ఎముకల లోయకు తీసికొనిపోబడ్డాడు.
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.
Ka re a Morena a ne a le godimo ga ka, gomme a nkiša ka Moya wa Morena, a mpea gare ga moedi, wo o bego o tletše marapo. A dira gore ke fete kgauswi le wona go a dikologa; gomme, bonang, a be a le a mantši kudu mo moeding o bulegilego; gomme, bonang, a be a omeletše kudu. Gomme a re go nna: Morwa wa motho, na marapo a a ka phela? Ka fetola ka re: O Morena Modimo, ke wena o tsebago. A buša a re go nna: Porofeta godimo ga marapo a, o re go wona: Lena marapo a omilego, kwang lentšu la Morena. Morena Modimo o bolela bjalo le marapo a: Bonang, ke tla dira gore moya o tsene go lena, gomme le tla phela. Ke tla bea mešifa godimo ga lena, ka godiša nama godimo ga lena, ka le khupetša ka letlalo, ka bea moya go lena, gomme le tla phela; gomme le tla tseba gore ke nna Morena. Ka gona ka porofeta bjalo ka ge ke laetšwe; gomme ge ke sa porofeta, gwa ba le modumo, gomme, bonang, gwa ba le go šišinyega, marapo a kgobokana, lerapo le lerapo la lona. Gomme ge ke lebelela, bonang, mešifa le nama tša hloga godimo ga wona, gomme letlalo la a khupetša godimo: eupša go be go se na moya go wona. Ke moka a re go nna: Porofeta go phefo, porofeta, morwa wa motho, o re go phefo: Morena Modimo o bolela bjalo; Etla o etšwa diphefong tše nne, wena moya, o hemela ba ba bolailwego, gore ba phele. Ka gona ka porofeta bjalo ka ge a ntaetše, gomme moya wa tsena go bona, ba phela, ba ema ka dinaong tša bona, e le madira a magolo kudu. Ke moka a re go nna: Morwa wa motho, marapo a ke ba ntlo ka moka ya Israele: bonang, ba re: Marapo a rena a omeletše, kholofelo ya rena e timetše: re kgaotšwe ka ge e le karolo tša rena. Ka baka leo porofeta, o re go bona: Morena Modimo o bolela bjalo; Bonang, lena setšhaba sa ka, ke tla bula mabitla a lena, ka dira gore le rotoge mabitleng a lena, ka le tliša nageng ya Israele. Gomme le tla tseba gore ke nna Morena, ge ke butše mabitla a lena, lena setšhaba sa ka, ka ba ka le rotoša mabitleng a lena, Gomme ka bea Moya wa ka go lena, gomme le tla phela, ka ba ka le hloma nageng ya lena ka noši: ke moka le tla tseba gore nna Morena ke boletše, ka ba ka se phetha, go realo Morena. Hesekiele 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.
Dès le tout début de ces articles, nous avons montré que la vallée des ossements desséchés représente le peuple de Dieu dans les derniers jours, et que le message des quatre vents, qui les fait se tenir sur leurs pieds comme une armée puissante, est le message du Cri de Minuit identifiant l’islam du troisième Malheur. Sœur White identifie les ossements comme étant le peuple de Dieu.
“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.
« Je dépose ma plume et j’élève mon âme dans la prière, afin que le Seigneur souffle sur son peuple infidèle, qui est comme des ossements desséchés, afin qu’il revive. » General Conference Bulletin, 4 février 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.
Tá sé léirithe againn in ailt roimhe seo go raibh an teachtaireacht fháidhiúil a d’aithin an 18 Iúil 2020 earráideach, agus gur chuir an fógra bréagach sin teacht an chéad díomá agus aimsir an fhanachta in iúl i bparabal na ndeich maighdean. Cé go raibh fógairt ama dleathach i dtréimhse na Míléarach, tar éis 1844 ní raibh aon teachtaireacht eile le crochadh ar am go deo arís. Nuair a rinne Future for America fógairt an 18 Iúil 2020, shleamhnaigh siad ar ais chuig stair inar ghlacthaí le fógairt ama, agus trí sin a dhéanamh pheacaigh siad, agus maraíodh iad ar shráid chathair mhóir chaibidil a haon déag de Leabhar an Taispeántais. Marbh ar an tsráid dóibh, b’éigean ansin iad a aiséirí, mar a tharla don bheirt fhinnéithe tar éis trí lá go leith.
“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.
«کهولتزدگانِ خشکیده نیاز دارند که روحالقدسِ خدا بر ایشان دمیده شود، تا به حرکت درآیند، چنانکه گویی با رستاخیزی از مردگان.» Bible Training School، 1 دسامبر 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.
Mu binyamakuru byabanje twerekanye yuko ubutumwa bw’imiyaga ine buzura ubuzima muri ba bagabo babiri b’abahamya, ari bwo butumwa bwa Isilamu bw’Ishyano rya gatatu, kandi ko ubwo butumwa ari ubutumwa bw’Imborogo yo mu Gicuku yo mu minsi y’imperuka. Ezekiyeli aravuga ati: “byongeye kandi,” kandi muri ubwo buryo agaragaza ko mu mateka ashushanya itangazwa ry’Imborogo yo mu Gicuku, inkoni ebyiri, imwe ihagarariwe nka Efurayimu indi nk’iy’u Buyuda, zagombaga guhurizwa hamwe zikaba ishyanga rimwe. Umugani w’abakobwa cumi usohorerwa mu minsi y’imperuka, “uko inyuguti iri,” nk’uko wasohoye mu mateka y’Abamilerite. Mu gihe Imborogo yo mu Gicuku yasohoraga mu mateka y’Abamilerite, kandi nanone mu isohora ryo mu minsi y’imperuka, “inkoni ebyiri” zarahujwe kandi zizahuzwa hamwe.
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.
De två stavarna representerade det forntida Israels norra rike (Efraim) och södra rike (Juda). Vi har också visat att William Miller var förebildad av Elia, och att Elia under de tre och ett halvt år av torka hade gått till änkan i Sarefat.
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.
Et la parole de l’Éternel lui fut adressée, en ces termes : Lève-toi, va à Sarepta, qui appartient à Sidon, et demeure là ; voici, j’y ai ordonné à une veuve de pourvoir à ta subsistance. Il se leva donc et s’en alla à Sarepta. Lorsqu’il arriva à la porte de la ville, voici, une veuve s’y trouvait, ramassant du bois ; il l’appela et dit : Va me chercher, je te prie, un peu d’eau dans un vase, afin que je boive. Et comme elle allait en chercher, il l’appela de nouveau et dit : Apporte-moi aussi, je te prie, un morceau de pain dans ta main. Elle répondit : L’Éternel, ton Dieu, est vivant ! je n’ai pas un gâteau, mais seulement une poignée de farine dans un pot, et un peu d’huile dans une cruche ; et voici, je ramasse deux morceaux de bois, puis je rentrerai pour préparer cela pour moi et pour mon fils, afin que nous le mangions, puis que nous mourions. Élie lui dit : Ne crains point ; va, fais comme tu l’as dit ; seulement, fais-m’en d’abord un petit gâteau, et apporte-le-moi ; ensuite, tu en feras pour toi et pour ton fils. Car ainsi parle l’Éternel, le Dieu d’Israël : Le pot de farine ne s’épuisera point, et la cruche d’huile ne manquera point, jusqu’au jour où l’Éternel fera tomber de la pluie sur la face de la terre. Elle alla, et fit selon la parole d’Élie ; et elle, lui, et sa maison, eurent à manger pendant longtemps. 1 Rois 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:
In die betrokke gedeelte is die “baie dae” die drie en ’n half jaar waartydens Agab na Elía gesoek het, en dit het die twaalfhonderd-en-sestig jaar van pouslike vervolging voorgestel. Aangaande die “baie dae” van pouslike vervolging het Jesus gesê:
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.
Ac ma tigeadh nach biodh na làithean sin air an giorrachadh, cha bhiodh feòil sam bith air a slànachadh; ach air sgàth nan daoine taghte, giorraichear na làithean sin. Mata 24:22.
Sister White directly identifies Jesus’ pronouncement of “those days” as the period of papal persecution.
Sister White identifie directement la déclaration de Jésus concernant « ces jours » comme désignant la période de la persécution papale.
“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.
“Lẹẹsìn sí ìjọ kò tẹ̀síwájú jálẹ̀ gbogbo àkókò ọdún 1260 náà. Ọlọ́run, nínú àánú Rẹ̀ sí àwọn ènìyàn Rẹ̀, dín àkókò ìdánwò iná wọn kù. Nígbà tí Olùgbàlà ń sọ tẹ́lẹ̀ nípa ‘ìpọ́njú ńlá’ tí yóò dé bá ìjọ, Ó ní: ‘Àfi kí a kúrú ọjọ́ wọ̀nyí, kò sí ẹ̀dá kankan tí yóò là: ṣùgbọ́n nítorí àwọn àyànfẹ́, ọjọ́ wọ̀nyí ni a ó kúrú sí.’ Matteu 24:22. Nípasẹ̀ agbára Ìtúnṣe, a mú inúnibíni náà wá sí òpin kí ọdún 1798 tó dé.” 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.
Les « nombreux jours » durant lesquels Élie fut soutenu par la veuve furent aussi les « nombreux jours » de la persécution papale désignés par Daniel.
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.
और जो लोग प्रजा में समझ रखने वाले हैं, वे बहुतों को शिक्षा देंगे; तौभी वे बहुत दिनों तक तलवार से, और ज्वाला से, और बन्धुआई से, और लूट के द्वारा गिराए जाएँगे। और जब वे गिराए जाएँगे, तब उन्हें थोड़ी-सी सहायता मिलेगी; परन्तु बहुत-से लोग चापलूसियों के साथ उनसे मिल जाएँगे। और समझ रखने वालों में से कितने ही गिराए जाएँगे, ताकि वे परखे जाएँ, और शुद्ध किए जाएँ, और श्वेत किए जाएँ, यहाँ तक कि अन्त के समय तक; क्योंकि यह अब भी नियुक्त समय के लिये है। दानिय्येल 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.”
Le « temps de la fin », qui est aussi le « temps fixé » dans ces versets, fut 1798, et il marqua la fin de la persécution papale, comme l’avait préfiguré le temps qu’Élie passa avec la veuve de Sarepta. Dans cette histoire, la veuve, représentant une Église non mariée, était identifiée comme l’Église dans le désert au chapitre douze du livre de l’Apocalypse. Elle ramassait deux morceaux de bois, non un morceau de bois ni dix morceaux de bois, mais deux morceaux de bois. Ézéchiel devait prendre deux morceaux de bois, l’un pour le royaume du nord d’Israël et l’autre pour le royaume du sud d’Israël, et les joindre ensemble pour n’en faire qu’un seul morceau de bois. Ces deux royaumes avaient tous deux été dispersés pendant deux mille cinq cent vingt ans, mais la promesse de Dieu était qu’Il les rassemblerait. La femme ramassait les deux morceaux de bois qui devaient être joints ensemble, et elle le faisait « jusqu’au jour où le Seigneur enverra de la pluie sur la terre ».
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.
Xa mṹəŋa ŋwɛ̀n á nɔ́ “mbɛ̄” nyè, a ná kɛ́tɛ̀dɛ̀lɛ̀ Ŋkàgà Ŋwɛ̀n ŋgí-Midnight Cry nɛ̀ mɔ̀ɔ́rɔ̀ Millerite, nɛ̀ a yí nɔ́ kɛ́tɛ̀dɛ̀lɛ̀ bɛnɔ́ October 22, 1844, m̀bá Mɛ̀sɛ́njɛ̀r nɔ́ Covenant a yì ndá nɔ́ temple nɛ̀ ŋwɛ̀n a tɛ́rɛ́k tɔ́ 1798 (kɛ́tɛ̀dɛ̀lɛ̀ nɔ́ first indignation), kɛ̀ ŋgɔ́ɔ̀ October 22, 1844 (kɛ́tɛ̀dɛ̀lɛ̀ nɔ́ last indignation). Nɔ́ mbɛ̀n m̀bɔ̀ɔ̀ nɛ̀ tɔ́, mɛ̀sɛ́j nɔ́ Midnight Cry, nɛ̀ a yì kɛ́tɛ̀dɛ̀lɛ̀ nɔ́ illustration Ezekiel nɔ́ valley of bones, a yí fulfilled, m̀bá the two sticks nɔ́ northern and southern kingdoms a yì joined tɔ́ form one nation, with one king, nɔ́ m̀bá nɔ́ October 22, 1844, Christ a yì came before the Father and received a kingdom.
“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.
„Ujio wa Kristo kama Kuhani wetu Mkuu katika Patakatifu pa Patakatifu, kwa ajili ya kutakaswa kwa patakatifu, kama ulivyoonyeshwa katika Danieli 8:14; ujio wa Mwana wa Adamu kwa Mzee wa Siku, kama ulivyowasilishwa katika Danieli 7:13; na ujio wa Bwana katika hekalu Lake, kama ulivyotabiriwa na Malaki, ni maelezo ya tukio lilelile; na hili pia linawakilishwa na ujio wa bwana-arusi kwenye arusi, kama alivyoueleza Kristo katika mfano wa wanawali kumi, wa Mathayo 25.” Pambano Kuu, 426.
Christ received a kingdom on October 22, 1844, as identified in Daniel.
Christ a reçu un royaume le 22 octobre 1844, comme l’indique Daniel.
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.
Am na scananna oíche chonaic mé, agus, féach, tháinig duine amhail Mac an Duine le scamaill na bhflaitheas, agus tháinig sé go dtí an tSeanlaethach, agus tugadh ina láthair é. Agus tugadh dó ceannas, agus glóir, agus ríocht, ionas go ndéanfadh gach pobal, náisiún, agus teanga seirbhís dó: is ceannas síoraí a cheannas, nach rachaidh thar ceal, agus a ríocht féin nach scriosfar. Daniel 7:13, 14.
When Ezekiel’s two sticks are joined together, they have one king over them.
Lorsque les deux bâtons d’Ézéchiel sont réunis, ils ont un seul roi sur eux.
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 Daudi mtumishi wangu atakuwa mfalme juu yao; nao wote watakuwa na mchungaji mmoja; nao pia watakwenda 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 wenyewe, na watoto wao, na watoto wa watoto wao milele; na Daudi mtumishi wangu 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.
Tous les prophètes s’accordent les uns avec les autres, et le roi David est le Christ, qui vint devant le Père le 22 octobre 1844 et reçut un royaume qui avait été rassemblé à partir des deux bâtons d’Israël (le royaume du nord) et de Juda (le royaume du sud). La dispersion des deux royaumes prit fin au cours des quarante-six années allant de 1798 à 1844, lorsque le Christ releva un temple qui avait été désolé et foulé aux pieds. Lorsqu’Il releva le temple, Il vint alors soudainement à Son temple comme le Messager de l’Alliance, en accomplissement de Malachie, chapitre trois. Ézéchiel s’accorde avec ce fait, car tous les prophètes s’accordent les uns avec les autres.
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.
Basi 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 ndani yake baba zenu walikaa; nao watakaa humo, yaani wao, na watoto wao, na watoto wa watoto wao milele; naye Dauda mtumishi wangu atakuwa mkuu wao milele. Tena nitafanya nao agano la amani; litakuwa agano la milele pamoja nao; nami nitawaweka, na kuwazidisha, nami nitaweka patakatifu pangu katikati yao milele. Tena maskani yangu itakuwa pamoja nao; naam, mimi nitakuwa Mungu wao, nao watakuwa watu wangu. Ezekieli 37:24–27.
It is Christ that erects the temple.
C’est le Christ qui édifie le temple.
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.
فَكَلِّمْهُ قَائِلًا: هكَذَا يَقُولُ رَبُّ الْجُنُودِ: هُوَذَا الرَّجُلُ، ٱسْمُهُ الْغُصْنُ، وَمِنْ مَوْضِعِهِ يَنْبُتُ، وَهُوَ يَبْنِي هَيْكَلَ الرَّبِّ. نَعَمْ، هُوَ يَبْنِي هَيْكَلَ الرَّبِّ، وَهُوَ يَحْمِلُ الْمَجْدَ، وَيَجْلِسُ وَيَتَسَلَّطُ عَلَى كُرْسِيِّهِ، وَيَكُونُ كَاهِنًا عَلَى كُرْسِيِّهِ، وَتَكُونُ مَشُورَةُ السَّلَامِ بَيْنَهُمَا كِلَيْهِمَا. وَتَكُونُ ٱلتِّيجَانُ لِحَالِمَ وَلِطُوبِيَّا وَلِيَدَعْيَا وَلِحِينَ بْنِ صَفَنْيَا، تَذْكَارًا فِي هَيْكَلِ الرَّبِّ. وَٱلَّذِينَ هُمْ بَعِيدُونَ يَأْتُونَ وَيَبْنُونَ فِي هَيْكَلِ الرَّبِّ، فَتَعْلَمُونَ أَنَّ رَبَّ الْجُنُودِ قَدْ أَرْسَلَنِي إِلَيْكُمْ. وَيَكُونُ هذَا إِنْ سَمِعْتُمْ سَمْعًا لِصَوْتِ الرَّبِّ إِلهِكُمْ. زكريا 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.
Christ est le BRANCHE, et Il déclara que, s’ils détruisaient Son temple, Il le relèverait en trois jours, ce à quoi les Juifs répondirent qu’il avait fallu quarante-six ans pour bâtir le temple.
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.
Yahudiylar unga javob berib dedilar: “Bu ishlarni qilayotganingga ko‘ra, bizga qanday alomat ko‘rsatasan?” Iso ularga javob berib dedi: “Bu ma’badni buzib tashlanglar, Men uni uch kunda qayta tiklayman.” Shunda yahudiylar dedilar: “Bu ma’bad qirq olti yil davomida qurildi, Sen esa uni uch kunda qayta tiklamoqchimisan?” Yuhanno 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.
Krisito yavugaga iby’umubiri We muri uwo murongo, ariko abahanuzi bose bavuga cyane kurushaho iby’iminsi y’imperuka kuruta iminsi babayemo. Izuka rya Kristo ku munsi wa gatatu ryashushanyaga izuka ry’amagufwa yumye mu gihe cyo gusukwa kwa Mwuka Wera mu Muborogo wo mu Gicuku. Imvura ari yo ngingo y’ubuhamya bwa Eliya, yagaragariye mu iherezo ry’ukwigiza nkana kwe n’abahanuzi ba Bali na Asitaroti. Ni ho herekanywe ko Imana ya Eliya ari yo Mana y’ukuri, kandi ko na Eliya ari we muhanuzi w’ukuri.
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.
Sa pag-abot han siyahan nga kapakyasan, iginpakita nga an mga Protestante nagin buwaon nga mga manaragna, sugad han iginhulagway han mga manaragna ni Baal ngan ni Ashtaroth. Katapos hito, nagtikang an panahon han paghulat, ngan nagdara ito ngadto ha mensahe han Paghilak ha Tunga han Gabi-i, nga nagdara ngadto ha tigda nga pagkanhi ni Cristo ngadto ha Iya templo. An Paghilak ha Tunga han Gabi-i iginrerepresentar han mensahe ni Ezekiel nga nagpapabangon han mga tul-an sugad hin makusog nga kasundalohan. Dugang pa, durante hito nga panahon (kap-atan kag unom ka tuig), an duha nga mga baston kinahanglan pagdugtungon nga magin usa, basi makaghimo hin usa nga nasud, nga may usa nga hadi.
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.
Atua no Ano asɛm baa me bio sɛ, Na wo, onipa ba, fa dua baako, na kyerɛw gu so sɛ: Yuda ne Israel mma a wɔka ne ho; afei fa dua foforo, na kyerɛw gu so sɛ: Yosef, Efraim dua, ne Israel fi nyinaa a wɔka ne ho. Na fa no bom, baako ne baako, ma ɛnyɛ dua baako; na ɛbɛyɛ baako wɔ wo nsam. Na sɛ wo man mma ka kyerɛ wo sɛ: Worennkyerɛ yɛn nea eyinom kyerɛ anaa? ka kyerɛ wɔn sɛ: Sɛɛ na Awurade Nyankopɔn se; Hwɛ, mɛfa Yosef dua a ɛwɔ Efraim nsam, ne Israel mmusuakuw a wɔyɛ ne mfɛfo, na mede wɔn bɛka no ho, Yuda dua no ho mpo, na mayɛ wɔn dua baako, na wɔbɛyɛ baako wɔ me nsam. Na nnua a wokyerɛw gu so no bɛtena wo nsam wɔ wɔn ani so. Na ka kyerɛ wɔn sɛ: Sɛɛ na Awurade Nyankopɔn se; Hwɛ, me de, mɛfa Israel mma no afi amanaman no mu, baabiara a wɔakɔ no, na maboa wɔn afã nyinaa, na mede wɔn aba wɔn ankasa asase so. Na mɛyɛ wɔn ɔman baako wɔ asase no so, Israel mmepɔw no so; na ɔhene baako na ɔbɛyɛ wɔn nyinaa hene; na wɔrennyɛ aman abien bio, na wɔremmɛkyekyɛ wɔn mu nyɛ ahenni abien bio da: na wɔrenhohoro wɔn ho bio wɔ wɔn ahoni mu, anaa wɔn akyiwade mu, anaa wɔn mmarato biara mu; na megye wɔn afi wɔn tenabea nyinaa mu, nea wɔayɛ bɔne wom no, na metew wɔn ho; na saa na wɔbɛyɛ me man, na me nso mayɛ wɔn Nyankopɔn. Hesekiel 37:15–23.
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.
Les deux bâtons que la veuve ramassait en préparation de la pluie d’Élie, au Cri de Minuit, étaient les royaumes du nord et du sud d’Israël, qui avaient été dispersés et devaient être rassemblés en une seule nation le 22 octobre 1844, lorsque commença le Jour antitypique des Expiations, car la promesse était qu’en ce temps-là Dieu « les purifiera ». La purification, représentant le Jugement d’instruction, commença alors. Ce rassemblement des deux bâtons doit être compris correctement, car Dieu illustre toujours la fin d’une chose par le commencement d’une chose.
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 var enden på Israels to riger, for de var da blevet ét rige, det åndelige Israel, og fra det tidspunkt skulle de kun være én nation. Denne historie blev illustreret ved den indledende historie, da de var blevet to nationer, hvilket er historien om Jeroboams oprør.
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.
L’historique du système contrefait d’adoration de Jéroboam doit aussi être illustré à la fin de son royaume. La rébellion d’Aaron au commencement de l’ancien Israël et la rébellion de Jéroboam au commencement du royaume du nord représentent la rébellion de 1863, et 1863 n’est clairement compris que lorsque la fin du royaume de Jéroboam, telle qu’elle est représentée par la réunion des deux bâtons, est également superposée à 1863. C’est alors que 1863 est clairement vu comme étant représenté par une génération qui a érigé une image de jalousie.
We will continue this study in the next article.
Nous poursuivrons cette étude dans le prochain article.
“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.
“Lakini si kwamba mfano huu wa mifupa mikavu unahusu ulimwengu pekee; bali pia unawahusu wale ambao wamebarikiwa kwa nuru kuu; kwa maana wao nao ni kama mifupa ya bonde. Wana umbo la wanadamu, muundo wa mwili; lakini hawana uzima wa kiroho. Lakini mfano huo hauachi mifupa mikavu ikiwa imeunganishwa tu kuwa maumbo ya wanadamu; kwa kuwa haitoshi kwamba kuwepo ulinganifu wa viungo na sura. Pumzi ya uzima lazima ivitie miili hiyo uhai, ili iweze kusimama wima, na kuingia katika utendaji. Mifupa hii inawakilisha nyumba ya Israeli, kanisa la Mungu, na tumaini la kanisa ni uvuvio uletao uhai wa Roho Mtakatifu. Bwana lazima apulize juu ya mifupa mikavu, ili ipate kuishi.”
“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.’
“Ruach Elohim, pamoja na uwezo wake unaohuisha, sharti awe ndani ya kila chombo cha kibinadamu, ili kila msuli na kila kano la kiroho viwe katika utendaji. Bila Roho Mtakatifu, bila pumzi ya Mungu, kunakuwa na uzito wa dhamiri, na kupotea kwa uzima wa kiroho. Wengi wasio na uzima wa kiroho majina yao yamo katika kumbukumbu za kanisa, lakini hawajaandikwa katika kitabu cha uzima cha Mwana-Kondoo. Huenda wakaunganishwa na kanisa, lakini hawajaunganishwa na Bwana. Huenda wakawa wenye bidii katika kutekeleza mkusanyo fulani wa wajibu, na wakaonwa kuwa watu walio hai; lakini wengi wamo miongoni mwa wale walio na ‘jina ya kuwa uko hai, nawe umekufa.’”
“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.
“Ngaphandle kokuba kubekho ukuguquka kweqiniso komphefumulo kuNkulunkulu; ngaphandle kokuba umoya ophilisayo kaNkulunkulu uphilise umphefumulo ekuphileni kukamoya; ngaphandle kokuba abazishoyo ukuthi bangabafundisi beqiniso baqondiswe ngumgomo ozalwe yizulu, abazalwanga yileyo nzalo engenakonakala ephilayo nehlala kuze kube phakade. Ngaphandle kokuba bethembele ekulungeni kukaKristu njengokuphela kwesivikelo sabo; ngaphandle kokuba balingise isimilo saKhe, basebenze ngomoya waKhe, banqunu, abagqokile ingubo yokulunga kwaKhe. Abafileyo bavame ukwenziwa badlule njengabaphilayo; ngokuba labo abasebenzela lokho abakubiza ngokuthi insindiso ngokwemibono yabo siqu, abanaye uNkulunkulu osebenza kubo kokubili ukuthanda nokwenza ngokwentokozo yaKhe enhle.”
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
«کلاس دا د وچو هډوکو په دره کې ښه استازیتوب شوی دی چې حزقیال یې په رؤیا کې ولیده.» Review and Herald, January 17, 1893.