The northern and southern kingdoms were scattered under God’s indignation for twenty-five hundred and twenty years in fulfillment of the broken covenant of Leviticus twenty-five and twenty-six. The forty-six years between the conclusion of the first and last indignations represented the gathering of those two kingdoms into one kingdom of spiritual modern Israel in 1844. The gathering of those two nations was represented by the two sticks which Ezekiel joined together and the two sticks the widow of Zarephath gathered in the story of Elijah. On October 22, 1844 the prophetic history of the northern and southern kingdoms concluded and in so doing it repeated the history of the beginning of those two kingdoms.

Peyi Wa Nò a ak peyi Wa Sid la te gaye anba kòlè Bondye pandan de mil senk san ven ane, kòm akonplisman alyans ki te kraze a nan Levitik vennsenk ak vennsis. Karannsis ane ki te ant konklizyon premye ak dènye endiyasyon yo te reprezante rasanbleman de wayòm sa yo pou fè yon sèl wayòm Izrayèl modèn espirityèl an 1844. Rasanbleman de nasyon sa yo te reprezante pa de baton Ezekyèl te mete ansanm yo, ak de baton vèv Zarafat la te ranmase nan istwa Eli a. Sou 22 Oktòb 1844, istwa pwofetik peyi Wa Nò a ak peyi Wa Sid la te rive nan konklizyon li, epi lè sa a li te repete istwa kòmansman de wayòm sa yo.

Jeroboam instituted a counterfeit system of worship in the northern kingdom in order to prevent his subjects from travelling to Judah and worshipping God in the sanctuary in Jerusalem.

Yarobiam ne yi ka’abin bɔgɔyaali niŋ ka North Kingdom la ni, halis yela ka o niŋidib ka boŋ yili Judah ka kpeem tiŋa la ni kaŋa ka sɔŋid Wina’am la o yir la ni Jerusalem.

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.

Yerobo‘om o‘z ko‘nglida dedi: Endi saltanat Dovud xonadoniga qaytadi. Agar bu xalq Quddusda Egamizning uyida qurbonlik keltirgani chiqsa, bu xalqning ko‘ngli yana o‘z xo‘jayiniga, ya’ni Yahudo shohi Raxab‘omga og‘adi; ular meni o‘ldirib, yana Yahudo shohi Raxab‘omga qaytadilar. Shunda shoh maslahat qilib, ikkita oltin buzoq yasadi va ularga dedi: Quddusga chiqib borishingiz sizlar uchun ortiqcha. Mana, ey Isroil, seni Misr yurtidan olib chiqqan xudolaring shulardir. Ulardan birini Baytilda qo‘ydi, boshqasini esa Danga o‘rnatdi. Bu narsa gunohga aylandi, chunki xalq ulardan biriga sajda qilish uchun hatto Danggacha bordi. U yana balandliklar uyini qildi va Leviy o‘g‘illaridan bo‘lmagan oddiy xalq orasidan ruhoniylar tayinladi. Yerobo‘om sakkizinchi oyda, oyning o‘n beshinchi kunida, Yahudodagi bayramga o‘xshash bir bayram belgiladi va qurbongoh ustida qurbonlik keltirdi. U Baytilda ham shunday qildi, o‘zi yasagan buzoqlarga qurbonlik qildi; va o‘zi qilgan balandliklarning ruhoniylarini Baytilda joylashtirdi. Shunday qilib, u Baytilda o‘zi yasagan qurbongoh ustida sakkizinchi oyning o‘n beshinchi kunida, ya’ni o‘z ko‘nglidan o‘ylab topgan oyda qurbonlik keltirdi; Isroil farzandlari uchun bayram belgiladi; va qurbongoh ustida qurbonlik keltirib, tutatqi tutatdi. 3 Shohlar 12:26–33.

His system of worship was typical of Catholicism (paganism), for as with Aaron’s rebellion, it established an image to and of the beast. The two calf images were made of gold, symbolizing Babylon. The images were dedicated to the gods of Egypt, who were identified as Aaron had also identified them; as “the gods that had brought them up out of the land of Egypt.” He built two altars in two cities, which when considered together represent the combination of church (Bethel) and state (Dan). The altars were counterfeits of the true altar, which is Christ, just as Catholicism claims to be Christ’s earthly representative. He raised up a corrupted priesthood, as are the priests of Catholicism. He selected a day for his worship service that was specifically different from the days of any of God’s true feast days, thus representing the controversy over the true and false day of worship.

祂的敬拜制度乃是天主教（异教主义）的预表；因为正如亚伦的悖逆一样，它设立了一个归于兽、也象征兽的像。那两尊牛犊像是用金子铸成的，象征巴比伦。这些像是献给埃及诸神的；这些神也正如亚伦所认定的，被称为“领他们出埃及地的神”。他在两座城中筑了两座坛，二者合而观之，便代表教会（伯特利）与国家（但）的结合。这些坛乃是真坛的赝品；真坛就是基督，正如天主教自称是基督在地上的代表一样。他兴起了一个败坏了的祭司体系，正如天主教的祭司一样。他为自己的敬拜礼仪选定了一个日子，这日子特意有别于神一切真实节期的日子，因此象征着真实与虚假的敬拜之日之间的争议。

In the inauguration of his false system of worship, God sent a prophet from Judah to rebuke his counterfeit system of worship.

Na uzinduzi wa mfumo wake wa uongo wa ibada, Mungu alimtuma nabii kutoka Yuda ili kuukemea mfumo wake bandia wa ibada.

And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:1–3.

Et voici, un homme de Dieu vint de Juda à Béthel par la parole de l’Éternel; et Jéroboam se tenait auprès de l’autel pour faire fumer l’encens. Et il cria contre l’autel par la parole de l’Éternel, et dit: Autel, autel, ainsi parle l’Éternel: Voici, un enfant naîtra à la maison de David, Josias sera son nom; et sur toi il offrira les prêtres des hauts lieux qui font fumer l’encens sur toi, et des ossements d’hommes seront brûlés sur toi. Et le même jour il donna un signe, disant: C’est ici le signe dont l’Éternel a parlé: Voici, l’autel se fendra, et la cendre qui est dessus sera répandue. 1 Rois 13:1–3.

The prophet from Judah proclaimed a threefold prophecy identifying the future birth of king Josiah. He predicted that Josiah would slay the wicked priests who were employed at the counterfeit altar and that Josiah would also burn men’s bones upon that very altar. He also gave Jeroboam a sign, identifying that Jeroboam’s altar would be broken open and the ashes would pour out. All of these things were fulfilled according to the Word of the Lord, but when Jeroboam heard the proclamation of the prophet he was angered and sought to deal with the prophet, but God was in control.

La prophète venu de Juda proclama une prophétie triple annonçant la naissance future du roi Josias. Il prédit que Josias ferait périr les prêtres impies qui officiaient à l’autel contrefait et que Josias brûlerait aussi des ossements humains sur cet autel même. Il donna également à Jéroboam un signe, indiquant que l’autel de Jéroboam serait fendu et que les cendres s’en répandraient. Toutes ces choses s’accomplirent selon la parole de l’Éternel, mais lorsque Jéroboam entendit la proclamation du prophète, il fut saisi de colère et chercha à agir contre le prophète; toutefois, Dieu était souverain.

And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. 1 Kings 13:4, 5.

यह हुआ कि जब राजा यारोबाम ने उस परमेश्वर के जन की वाणी सुनी, जिसने बेतेल की वेदी के विरुद्ध पुकारकर कहा था, तब उसने वेदी पर से अपना हाथ बढ़ाकर कहा, “इसे पकड़ लो।” और जो हाथ उसने उसके विरुद्ध बढ़ाया था, वह सूख गया, यहाँ तक कि वह उसे फिर अपनी ओर खींच न सका। वेदी भी फट गई, और राख वेदी पर से बिखर गई, उस चिन्ह के अनुसार जो परमेश्वर के जन ने यहोवा के वचन के द्वारा दिया था। 1 राजा 13:4, 5॥

The sign was immediately fulfilled, and Jeroboam’s hand was paralyzed.

Il segno si adempì immediatamente, e la mano di Geroboamo rimase paralizzata.

And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:6–10.

Et le roi répondit et dit à l’homme de Dieu : Implore maintenant la face de l’Éternel, ton Dieu, et prie pour moi, afin que ma main me soit rendue. Et l’homme de Dieu implora l’Éternel, et la main du roi lui fut rendue, et devint comme auparavant. Et le roi dit à l’homme de Dieu : Viens avec moi à la maison, et prends quelque nourriture, et je te donnerai une récompense. Et l’homme de Dieu dit au roi : Quand tu me donnerais la moitié de ta maison, je n’entrerais pas avec toi, et je ne mangerais point de pain, ni ne boirais d’eau en ce lieu ; car ainsi m’a-t-il été ordonné par la parole de l’Éternel, disant : Tu ne mangeras point de pain, tu ne boiras point d’eau, et tu ne t’en retourneras point par le même chemin par lequel tu es venu. Ainsi il s’en alla par un autre chemin, et ne retourna point par le chemin par lequel il était venu à Béthel. 1 Rois 13:6–10.

Jesus always illustrates the end of a thing with the beginning of a thing, and the beginning of the northern and southern kingdoms of literal ancient Israel end in the history where the two sticks are joined into one stick, representing the nation of spiritual modern Israel.

Jesús siempre ilustra el fin de una cosa con el comienzo de una cosa, y el comienzo de los reinos del norte y del sur del antiguo Israel literal termina en la historia en la que los dos palos son unidos en un solo palo, representando a la nación del Israel espiritual moderno.

In the history where the two sticks were joined a three-step testing process was initiated at the time of the end in 1798. Both sticks (kingdoms) were being gathered in advance of the outpouring of the Holy Spirit in the Midnight Cry. At the first disappointment in the spring of 1844, the Protestants failed the testing process and became the daughters of Catholicism, thus repeating the inauguration of a counterfeit system of worship, as had been typified by Jeroboam.

Dans l’histoire où les deux bâtons furent réunis, un processus d’épreuve en trois étapes fut amorcé au temps de la fin, en 1798. Les deux bâtons (royaumes) étaient rassemblés en vue de l’effusion du Saint-Esprit lors du Cri de Minuit. Lors de la première déception, au printemps de 1844, les protestants échouèrent dans ce processus d’épreuve et devinrent les filles du catholicisme, répétant ainsi l’inauguration d’un système contrefait d’adoration, comme cela avait été préfiguré par Jéroboam.

The Protestant Reformation was a work which God accomplished in order to bring the church in the wilderness out of the superstitions, traditions and customs of the Roman church. From the time of Martin Luther more and more truths were revealed identifying the whore of Tyre as nothing more than a pagan system of worship covered with a false profession of Christianity. It was the Lord’s purpose to bring his captive people out of darkness, as He had done when His people were slaves in Egypt. He delivered them from the bondage of Egypt to give them His law. The Protestant’s refusal to follow after the increasing light of the knowledge that was unsealed in 1798, prevented them from recognizing the law and the true sanctuary work of Christ in 1844.

Tawm Sawv Cev Protestant yog ib txoj hauj lwm uas Vajtswv tau ua kom coj pawg ntseeg uas nyob hauv tebchaws moj sab qhua tawm hauv tej kev ntseeg dab qhuas, tej kevcai ib txwm, thiab tej kab ke ntawm lub Koom Txoos Loos. Txij lub sijhawm Martin Luther los, muaj qhov tseeb raug nthuav tawm ntau zuj zus, qhia kom pom tias tus niam ntiav ntawm Thailaub tsis yog dabtsi tshaj li ib txheej txheem pe hawm neeg txawv tebchaws uas raug npog nrog ib daim ntawv lees hais cuav tias yog kev ntseeg Yexus Khetos. Tus Tswv lub homphiaj yog kom coj Nws haivneeg uas raug txhom dim tawm hauv qhov tsaus ntuj, ib yam li Nws tau ua thaum Nws haivneeg ua qhev nyob hauv Iyi tebchaws. Nws tau cawm lawv dim ntawm txoj kev qhev hauv Iyi tebchaws kom muab Nws txoj kevcai rau lawv. Cov Protestant qhov tsis kam mus raws qhov kaj uas nce zuj zus ntawm txoj kev paub uas raug qhib lub cim rau xyoo 1798, thiaj txwv tsis pub lawv paub txog txoj kevcai thiab txoj hauj lwm tseeb ntawm Khetos hauv lub chaw dawb huv xyoo 1844.

Their rejection of the judgment-hour message represented their becoming daughters of the Roman church, and they then raised up a false system of worship identified in the Scriptures as the false prophet (apostate Protestantism). The faithful Millerites that entered into the sanctuary by faith on October 22, 1844, received the light of the third angel and presented a rebuke to the false system of worship that professes to be Protestant, while holding to the primary tradition of paganism, that being the worship of the sun. The prophet from Judah typified Millerite Adventism recognizing and presenting the message of the third angel that arrived on October 22, 1844.

La loro reiezione del messaggio dell’ora del giudizio rappresentò il loro divenire figlie della chiesa romana, ed essi allora innalzarono un falso sistema di adorazione identificato nelle Scritture come il falso profeta (il Protestantesimo apostata). I fedeli Milleriti che entrarono nel santuario per fede il 22 ottobre 1844 ricevettero la luce del terzo angelo e presentarono un rimprovero al falso sistema di adorazione che professa di essere protestante, pur attenendosi alla tradizione primaria del paganesimo, vale a dire l’adorazione del sole. Il profeta di Giuda prefigurava l’Avventismo Millerita nel riconoscere e presentare il messaggio del terzo angelo che giunse il 22 ottobre 1844.

When confronted by Jeroboam’s request for the prophet to come to his home and refresh himself, the prophet expressed his specific directions that had been given to him by the Lord. That command was also given to Millerite Adventism. The command was to not return the way they had come, and Millerite Adventism had come out of the Protestant denominations. They had been separated from the Protestants at the first disappointment in the spring of 1844, and Jeremiah provides an example of the identical directions that had been given to the Judean prophet.

Lorsque le prophète fut confronté à la demande de Jéroboam de venir dans sa maison et de s’y restaurer, il exposa les instructions précises que le Seigneur lui avait données. Ce commandement fut également adressé à l’adventisme millérite. L’ordre était de ne pas retourner par le chemin par lequel ils étaient venus, et l’adventisme millérite était sorti des confessions protestantes. Ils s’étaient séparés des protestants lors de la première déception, au printemps de 1844, et Jérémie fournit un exemple des directives identiques qui avaient été données au prophète de Juda.

Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

“Maneno yako yalipatikana, nami nikayala; na neno lako likawa kwangu furaha na shangwe ya moyo wangu; kwa maana nimeitwa kwa jina lako, Ee Bwana, Mungu wa majeshi. Sikuketi katika kusanyiko la wenye mzaha, wala sikufurahi; niliketi peke yangu kwa sababu ya mkono wako; kwa maana umenijaza ghadhabu. Mbona maumivu yangu ni ya daima, na jeraha langu haliponyeki, linalokataa kuponywa? Je! wewe utakuwa kwangu kabisa kama mwongo, na kama maji yapoteayo? Kwa hiyo BWANA asema hivi, Ukirudi, ndipo nitakurudisha tena, nawe utasimama mbele zangu; na ukitenga kilicho cha thamani na kilicho kibaya, utakuwa kama kinywa changu; wao na wakurudie wewe, lakini usiwarudie wao. Nami nitakufanya kwa watu hawa kuwa ukuta wa boma wa shaba; nao watapigana nawe, lakini hawatakushinda; kwa maana mimi ni pamoja nawe kukuokoa na kukuponya, asema BWANA. Nami nitakuokoa na mkono wa waovu, nami nitakukomboa na mkono wa watu wa kutisha.” Yeremia 15:16–21.

At the fulfillment of the time prophecy of the second Woe, on August 11, 1840, the mighty angel of Revelation ten descended with a little book open in his hand, and John was told to go and take the book and eat it. Jeremiah represents those that ate the little book at that point in history, and the words were sweet as honey, for they were “the joy and rejoicing of” his “heart.” But because of God’s “hand,” Jeremiah was “filled” “with indignation,” he was “wounded” and in “perpetual pain.” Because of God’s “hand” Jeremiah suggested that God had been “unto” Jeremiah “as a liar,” and as “failed waters.” The Lord had held his “hand” over a mistake in some of the figures of the 1843 chart.

在第二样灾祸之时间预言应验之际，即1840年8月11日，《启示录》第十章中的大力天使降下，手里拿着一卷展开的小书；约翰奉命前去，把那书拿过来吃了。耶利米预表了历史上在那一时刻吃了这小书的人；那些话语甘甜如蜜，因为那是他“心中的欢喜快乐”。但因着上帝的“手”，耶利米“满了”愤恨，受了“创伤”，并陷于“长久的疼痛”之中。因着上帝的“手”，耶利米竟说上帝于他“如同诡诈的”，又如“无定的水”。主曾把祂的“手”遮掩在1843年图表中某些数字上的一个错误之上。

Jeremiah represents the first disappointment of the Millerites, when the vision of Habakkuk tarried. It appeared to those represented by Jeremiah that the message, which is represented as “rain,” had failed. But Habakkuk had stated “the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” Jeremiah had thought God lied, and that the message (rain) had failed, but it had only tarried.

यर्मयाह मिलराइटों की पहली निराशा का प्रतिनिधित्व करता है, जब हबक्कूक का दर्शन विलम्बित हुआ। यर्मयाह द्वारा प्रतिनिधित्व किए गए लोगों को ऐसा प्रतीत हुआ कि वह संदेश, जो “वर्षा” के रूप में निरूपित है, निष्फल हो गया था। परन्तु हबक्कूक ने कहा था, “क्योंकि यह दर्शन अभी नियत समय के लिये है, और अन्त में यह बोलेगा, और झूठ न ठहरेगा; चाहे इसमें विलम्ब हो, तौभी उसकी बाट जोहते रहो; क्योंकि वह निश्चय अवश्य पूरा होगा, उसमें विलम्ब न होगा।” यर्मयाह ने सोचा था कि परमेश्वर ने असत्य कहा, और वह संदेश (वर्षा) निष्फल हो गया था, परन्तु वह केवल विलम्बित हुआ था।

Then God instructed Jeremiah that “if thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them.” After the disappointment Jeremiah, representing God’s people who must return to the service of the Lord and shake off the discouragement that had been produced when it appeared the message had failed. If Jeremiah would meet the designated requirements, God would allow him to be His spokesman.

Entao Deus instruiu Jeremias que, “se tu te converteres, entao eu te farei tornar, e estaras diante de mim; e, se separares o precioso do vil, seras como a minha boca; tornem eles a ti, mas tu nao tornes a eles.” Apos o desapontamento, Jeremias, representando o povo de Deus que deve retornar ao servico do Senhor e sacudir o desanimo que havia sido produzido quando pareceu que a mensagem havia falhado. Se Jeremias cumprisse as condicoes designadas, Deus lhe permitiria ser o Seu porta-voz.

More importantly for our study at this time is what God told Jeremiah concerning the “assembly of mockers” who were “rejoicing” over his disappointment. He told Jeremiah that the mockers could return to Jeremiah, but he was never to return to them. Jeremiah represented those who stood against the Protestants who had just chosen to return to the fold of Catholicism and became the daughters of Babylon, the false prophets of Baal and Ashtaroth. Jeremiah represented the Judean prophet who at the same point in the prophetic line had rebuked Jeroboam’s false system of worship at the beginning of the northern kingdom, thus typifying the introduction of a false system of worship that was an image of Catholicism at the end of the history of the northern kingdom. The prophet told Jeroboam, when Jeroboam offered to form an alliance, that he was not to eat, drink or return the way he came.

Lo más importante para nuestro estudio en este momento es lo que Dios dijo a Jeremías acerca de la “asamblea de burladores” que se “regocijaba” por su desengaño. Le dijo a Jeremías que los burladores podían volver a Jeremías, pero que él nunca debía volver a ellos. Jeremías representaba a aquellos que se mantuvieron en contra de los protestantes que acababan de escoger regresar al redil del catolicismo y se convirtieron en las hijas de Babilonia, los falsos profetas de Baal y Astarot. Jeremías representaba al profeta de Judá que, en el mismo punto de la línea profética, había reprendido el falso sistema de adoración de Jeroboam al comienzo del reino del norte, tipificando así la introducción de un falso sistema de adoración que era una imagen del catolicismo al final de la historia del reino del norte. El profeta dijo a Jeroboam, cuando Jeroboam se ofreció a formar una alianza, que no debía comer, ni beber, ni regresar por el camino por donde había venido.

And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. 1 Kings 13:7–9.

បន្ទាប់មក ស្តេចមានព្រះបន្ទូលទៅកាន់បុរសរបស់ព្រះថា៖ «សូមមកផ្ទះជាមួយនឹងខ្ញុំ ហើយសម្រាកកម្លាំងចុះ ខ្ញុំនឹងឲ្យរង្វាន់ដល់អ្នក»។ តែបុរសរបស់ព្រះបានទូលទៅស្តេចថា៖ «ទោះបីព្រះអង្គប្រទានឲ្យខ្ញុំពាក់កណ្តាលនៃរាជវាំងរបស់ព្រះអង្គក៏ដោយ ខ្ញុំក៏មិនចូលទៅជាមួយព្រះអង្គដែរ ហើយក៏មិនបរិភោគនំប៉័ង ឬផឹកទឹកនៅកន្លែងនេះឡើយ។ ដ្បិត ព្រះបន្ទូលនៃព្រះយេហូវ៉ាបានបង្គាប់ខ្ញុំដូច្នេះថា៖ “កុំបរិភោគនំប៉័ង កុំផឹកទឹក ហើយកុំត្រឡប់មកវិញតាមផ្លូវដដែលដែលអ្នកបានមកនោះឡើយ”»។ ១ ពង្សាវតារក្សត្រ ១៣:៧–៩

The expression of the Judean prophet aligns with the work of the false prophets of Baal and Ashtaroth in the story of Elijah. Of course, the history of the Millerites is also the history of Elijah, for Miller was Elijah. In the story of Elijah, the prophets of Baal and Ashtaroth performed a dance of deception, which was exposed as foolishness when fire came down from God and consumed Elijah’s offering, thus typifying the outpouring of the Holy Spirit in the Midnight Cry of Millerite history. The confrontation of that history represented the confrontation of the second Elijah, which was John the Baptist during the dance of deception performed by the daughter of Herodias (Salome). Herodias was typified by Jezebel, and Jezebel is a symbol of the Catholic church.

L’expression du prophète judéen s’accorde avec l’œuvre des faux prophètes de Baal et d’Astarté dans le récit d’Élie. Bien entendu, l’histoire des millérites est aussi l’histoire d’Élie, car Miller était Élie. Dans le récit d’Élie, les prophètes de Baal et d’Astarté exécutèrent une danse de séduction, qui fut dévoilée comme folie lorsque le feu descendit de Dieu et consuma l’offrande d’Élie, typifiant ainsi l’effusion du Saint-Esprit dans le Cri de Minuit de l’histoire millérite. La confrontation de cette histoire représentait la confrontation du second Élie, lequel était Jean-Baptiste, durant la danse de séduction exécutée par la fille d’Hérodiade (Salomé). Hérodiade était typifiée par Jézabel, et Jézabel est un symbole de l’Église catholique.

In 1844, the Protestant churches became Salome, the daughter of Herodias (Jezebel). In the dance of deception Herod had promised half his kingdom, and he did so on his birthday, thus typifying the last days when the ten kings, who are typified by Ahab (the king of the ten northern kingdoms), agree to give their kingdom to the papacy (Jezebel). Giving “half your kingdom” is a symbol of a confederacy, and the prophet from Judea was clearly informing Jeroboam that he would never form an alliance with the apostate king or support his counterfeit system of worship.

Wɔ 1844 mu no, Protestant asɔredan ahorow no bɛyɛɛ Salome, Herodias babea no (Yezebel). Wɔ nnaadaa no asaw mu no, na Herode ahyɛ bɔ sɛ ɔde n’ahenni fã bɛma, na ɔyɛɛ saa wɔ n’awoda mu; saa nti na ɛyɛ nneɛma a ɛkyerɛ nna a edi akyiri no, bere a ahemfo du no, wɔn a Ahab na ɔgyina hɔ ma wɔn (atifi mmusuakuw du no hene no), pene so sɛ wɔde wɔn ahenni bɛma papacy no (Yezebel). “Wode wo ahenni fã bɛma” no yɛ fekubɔ ho sɛnkyerɛnne, na odiyifo a ofi Yudea no reka kyerɛɛ Yeroboam pefee sɛ ɔrenyɛ apam da biara da ne hene a wafiri gyidi no ho no, anaa ɔremmoa ne ɔsom nhyehyɛe a wɔayɛ no atoro no.

That is what the Lord also told Jeremiah, when He said the “assembly of mockers” (apostate Protestantism) can return to Jeremiah, but Jeremiah must never return to them, or return by the way he came. But the Judean prophet did that very thing, for he was deceived by a false and lying prophet before he returned to Judea—before he finished the work he had been given.

Huo ndio Bwana pia alimwambia Yeremia, aliposema kwamba “kusanyiko la wenye dhihaka” (Uprotestanti ulioasi) linaweza kurudi kwa Yeremia, lakini Yeremia hapaswi kamwe kurudi kwao, wala kurudi kwa njia ile aliyokuja nayo. Lakini nabii huyo wa Yudea alifanya jambo hilo hilo kabisa, kwa maana alidanganywa na nabii wa uongo na mwongo kabla hajarudi Yudea—kabla hajamaliza kazi aliyokuwa amepewa.

Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers.

Bẹtẹli si ni wolii arugbo kan ngbe; awọn ọmọ rẹ̀ sì wá sọ fún un gbogbo iṣẹ́ tí ọkùnrin Ọlọrun náà ṣe ní ọjọ́ náà ní Bẹtẹli: ọ̀rọ̀ tí ó sọ fún ọba, àwọn náà sì tún sọ fún baba wọn. Baba wọn sì bi wọ́n pé, Ọ̀nà wo ni ó gbà lọ? Nítorí àwọn ọmọ rẹ̀ ti rí ọ̀nà tí ọkùnrin Ọlọrun náà, ẹni tí ó ti Júdà wá, gbà lọ. Ó sì wí fún àwọn ọmọ rẹ̀ pé, Ẹ gún kẹ́tẹ́kẹ́tẹ́ fún mi. Nítorí náà wọ́n gún kẹ́tẹ́kẹ́tẹ́ náà fún un: ó sì gun ún, Ó sì tọ ọkùnrin Ọlọrun náà lẹ́yìn, ó sì bá a níbi tí ó jókòó lábẹ́ igi oaku kan: ó sì wí fún un pé, Ṣé ìwọ ni ọkùnrin Ọlọrun tí ó ti Júdà wá? Ó sì dáhùn pé, Èmi ni. Nígbà náà ni ó wí fún un pé, Bá mi lọ sí ilé, kí o sì jẹ àkàrà. Ó sì wí pé, Èmi kò lè padà pẹ̀lú rẹ, bẹ́ẹ̀ ni n kò lè wọlé tọ̀ ọ́; bẹ́ẹ̀ ni èmi kì yóò jẹ àkàrà tàbí mu omi pẹ̀lú rẹ ní ibi yìí: nítorí a ti sọ fún mi nípa ọ̀rọ̀ Oluwa pé, Iwọ kì yóò jẹ àkàrà, bẹ́ẹ̀ ni iwọ kì yóò mu omi níbẹ̀, bẹ́ẹ̀ ni ìwọ kì yóò yí padà lọ ní ọ̀nà tí o fi wá. Ó wí fún un pé, Èmi náà jẹ́ wolii gẹ́gẹ́ bí ìwọ; angẹli kan sì bá mi sọ̀rọ̀ nípa ọ̀rọ̀ Oluwa pé, Mú un padà tọ̀ ọ́ wá sínú ilé rẹ, kí ó lè jẹ àkàrà, kí ó sì mu omi. Ṣùgbọ́n ó purọ́ fún un. Nítorí náà ó padà pẹ̀lú rẹ̀, ó sì jẹ àkàrà ní ilé rẹ̀, ó sì mu omi. Ó sì ṣe, bí wọ́n ti jókòó ní tábìlì, pé ọ̀rọ̀ Oluwa tọ̀ wolii tí ó mú un padà wá; Ó sì ké sí ọkùnrin Ọlọrun tí ó ti Júdà wá, ó ní, Bayi ni Oluwa wí, Níwọ̀n bí ìwọ ti ṣàìgbọ́ràn sí ẹnu Oluwa, tí o kò sì pa àṣẹ tí Oluwa Ọlọrun rẹ pàṣẹ fún ọ mọ́, Ṣùgbọ́n tí o padà wá, tí o sì jẹ àkàrà, tí o sì mu omi ní ibi náà, èyí tí Oluwa ti sọ fún ọ pé, Má jẹ àkàrà, má sì mu omi; òkú rẹ kì yóò dé ibojì àwọn baba rẹ.

And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.

اور ایسا ہوا کہ جب اُس نے روٹی کھا لی اور پی لیا، تو اُس نے اُس کے لیے، یعنی اُس نبی کے لیے جسے وہ واپس لایا تھا، گدھے پر زین کسی۔ اور جب وہ روانہ ہوا، تو راستہ میں ایک شیر اُسے ملا اور اُسے مار ڈالا؛ اور اُس کی لاش راستہ میں پڑی رہی، اور گدھا اُس کے پاس کھڑا تھا، اور شیر بھی لاش کے پاس کھڑا تھا۔ اور دیکھو، کچھ آدمی وہاں سے گزرے اور انہوں نے لاش کو راستہ میں پڑا ہوا اور شیر کو لاش کے پاس کھڑا دیکھا؛ اور وہ آ کر اُس شہر میں، جہاں وہ بوڑھا نبی رہتا تھا، یہ خبر سنانے لگے۔ اور جب اُس نبی نے، جو اُسے راستہ سے واپس لایا تھا، یہ سنا، تو اُس نے کہا، یہ وہ مردِ خدا ہے جس نے خداوند کے کلام کی نافرمانی کی؛ اِس لیے خداوند نے اُسے شیر کے حوالہ کر دیا، جس نے اُسے پھاڑ ڈالا اور مار ڈالا، خداوند کے اُس کلام کے مطابق جو اُس نے اُس سے کہا تھا۔ پھر اُس نے اپنے بیٹوں سے کہا، میرے لیے گدھے پر زین کسو۔ سو اُنہوں نے اُس کے لیے زین کسی۔ اور وہ گیا اور اُس کی لاش کو راستہ میں پڑا ہوا پایا، اور گدھا اور شیر لاش کے پاس کھڑے تھے؛ شیر نے نہ لاش کو کھایا تھا اور نہ گدھے کو پھاڑا تھا۔ تب اُس نبی نے مردِ خدا کی لاش اُٹھائی اور اُسے گدھے پر رکھ کر واپس لایا؛ اور وہ بوڑھا نبی شہر میں آیا تاکہ اُس پر ماتم کرے اور اُسے دفن کرے۔ اور اُس نے اُس کی لاش اپنی ہی قبر میں رکھی؛ اور وہ اُس پر نوحہ کرتے ہوئے کہنے لگے، ہائے، میرے بھائی! اور ایسا ہوا کہ جب اُس نے اُسے دفن کر لیا، تو اُس نے اپنے بیٹوں سے کہا، جب میں مر جاؤں، تو مجھے اُسی مقبرہ میں دفن کرنا جس میں مردِ خدا دفن ہے؛ میری ہڈیوں کو اُس کی ہڈیوں کے پاس رکھنا؛ کیونکہ جو بات اُس نے خداوند کے کلام سے بیت ایل کی قربان گاہ کے خلاف اور سامریہ کے شہروں میں موجود اونچے مقاموں کے سب گھروں کے خلاف پکار کر کہی، وہ یقیناً پوری ہو کر رہے گی۔ 1 سلاطین 13:11–32۔

We will continue this study in the next article.

ff ്തനു ഈ പഠനം അടുത്ത ലേഖനത്തിൽ തുടരും.

“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light, which contradicts the light that God has given under the demonstration of His Holy Spirit. A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat, and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard bearers who have fallen in death are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.

“Wanneer de kracht van God getuigenis aflegt van wat waarheid is, dan moet die waarheid voor eeuwig als de waarheid standhouden. Geen latere veronderstellingen die ingaan tegen het licht dat God heeft gegeven, mogen worden gekoesterd. Er zullen mensen opstaan met uitleggingen van de Schrift die voor hén waarheid zijn, maar die niet de waarheid zijn. De waarheid voor deze tijd heeft God ons gegeven als een fundament voor ons geloof. Hijzelf heeft ons geleerd wat waarheid is. De een zal opstaan, en daarna weer een ander, met nieuw licht dat in tegenspraak is met het licht dat God heeft gegeven onder de betoning van Zijn Heilige Geest. Enkelen zijn nog in leven die de ervaring hebben doorgemaakt die werd verkregen bij de vestiging van deze waarheid. God heeft in Zijn genade hun leven gespaard, opdat zij de ervaring waardoor zij zijn heengegaan, blijven herhalen en herhalen tot aan het einde van hun leven, evenals de apostel Johannes deed tot vlak voor het einde van zijn leven. En de vaandeldragers die in de dood zijn gevallen, moeten spreken door het herdrukken van hun geschriften. Mij is onderwezen dat op deze wijze hun stemmen gehoord moeten worden. Zij moeten hun getuigenis afleggen over wat de waarheid voor deze tijd uitmaakt.”

“We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.

“Nu trebuie să primim cuvintele celor care vin cu un mesaj ce contrazice punctele deosebite ale credinței noastre. Ei adună laolaltă o mulțime de texte din Scriptură și le îngrămădesc ca dovadă în jurul teoriilor pe care le susțin. Lucrul acesta s-a făcut iar și iar în cursul ultimilor cincizeci de ani. Și, deși Scripturile sunt Cuvântul lui Dumnezeu și trebuie respectate, aplicarea lor, dacă o astfel de aplicare mută un stâlp din temelia pe care Dumnezeu a susținut-o acești cincizeci de ani, este o mare greșeală. Cel care face o astfel de aplicare nu cunoaște minunata manifestare a Duhului Sfânt care a dat putere și tărie mesajelor de odinioară ce au venit la poporul lui Dumnezeu.

“Elder G’s proofs are not reliable. If received, they would destroy the faith of God’s people in the truth that has made us what we are.

« Les preuves de l’Ancien G. ne sont pas dignes de confiance. Si elles étaient reçues, elles détruiraient la foi du peuple de Dieu dans la vérité qui a fait de nous ce que nous sommes. »

“We must be decided on this subject; for the points that he is trying to prove by Scripture, are not sound. They do not prove that the past experience of God’s people was a fallacy. We had the truth; we were directed by the angels of God. It was under the guidance of the Holy Spirit that the presentation of the sanctuary question was given. It is eloquence for everyone to keep silent in regard to the features of our faith in which they acted no part. God never contradicts Himself. Scripture proofs are misapplied if forced to testify to that which is not true. Another and still another will arise and bring in supposedly great light, and make their assertions. But we stand by the old landmarks. [1 John 1:1–10 quoted.]

“Vi må være faste i denne saken; for de punktene han søker å bevise ved Skriften, er ikke holdbare. De beviser ikke at Guds folks tidligere erfaring var en villfarelse. Vi hadde sannheten; vi ble ledet av Guds engler. Det var under Den Hellige Ånds veiledning at fremstillingen av helligdomsspørsmålet ble gitt. Det er visdom for enhver å tie når det gjelder de trekk ved vår tro som de ikke hadde noen del i. Gud motsier aldri seg selv. Skriftbevis blir feil anvendt når de tvinges til å vitne om det som ikke er sant. Den ene etter den andre vil stå fram og komme med angivelig stort lys og fremsette sine påstander. Men vi holder fast ved de gamle landemerkene. [1 Johannes 1:1–10 sitert.]”

“I am instructed to say that these words we may use as appropriate for this time, for the time has come when sin must be called by its right name. We are hindered in our work by men who are not converted, who seek their own glory. They wish to be thought originators of new theories, which they present claiming that they are truth. But if these theories are received, they will lead to a denial of the truth that for the past fifty years God has been giving to His people, substantiating it by the demonstration of the Holy Spirit.” Selected Messages, book 1, 161.

«Сказано мне говорить, что эти слова мы можем употребить как уместные для настоящего времени, ибо настало время, когда грех должен быть назван своим истинным именем. Мы встречаем препятствия в нашем труде из-за людей необращённых, ищущих собственной славы. Они желают, чтобы их считали создателями новых теорий, которые они выдвигают, утверждая, что это истина. Но если эти теории будут приняты, они приведут к отрицанию той истины, которую на протяжении последних пятидесяти лет Бог давал Своему народу, подтверждая её проявлением Святого Духа». Selected Messages, book 1, 161.