The four abominations of Ezekiel chapter eight, lead to the leadership of God’s last day Laodicean church bowing down to the sun, and thus receiving the mark of the beast. The next chapter, which is the same vision, illustrates those in God’s last day church who receive the seal of God. Sister White informs us the sealing of Ezekiel chapter nine, is the same as the sealing represented in Revelation chapter seven. God judges a nation in its third and fourth generation, and the four abominations of Ezekiel identify the four generations of rebellion that began in 1863, when Laodicean Adventism introduced a counterfeit of the two tables of Habakkuk which had been given as a symbol of the covenant relationship between God and His people, just as the two tables of the Ten Commandments had been given at the beginning of ancient Israel.
Езекиилын наймдугаар бүлэгт гардаг дөрвөн жигшүүрт зүйл нь Бурханы эцсийн өдрүүдийн Лаодикийн сүмийн удирдлагыг наранд мөргөхөд хүргэж, улмаар араатны тэмдгийг хүлээн авахад хүргэнэ. Үүний дараах бүлэг, өөрөөр хэлбэл мөнөөх л үзэгдэл доторх дараагийн хэсэг нь, Бурханы эцсийн өдрүүдийн сүм дотор Бурханы лацыг хүлээн авах хүмүүсийг дүрслэн харуулдаг. Езекиилын есдүгээр бүлэг дэх лацдалт нь Илчлэл номын долдугаар бүлэгт дүрслэгдсэн лацдалттай адил гэдгийг Систер Уайт бидэнд мэдэгддэг. Бурхан нэг үндэстнийг гурав, дөрөв дэх үе дээр нь шүүдэг бөгөөд Езекиил дахь дөрвөн жигшүүрт зүйл нь 1863 онд эхэлсэн бослогын дөрвөн үеийг илтгэнэ. Тэр үед Лаодикийн Адвентизм, эртний Израилийн эхлэлд Арван Хуулийн хоёр хавтан Бурхан ба Түүний ард түмний хоорондын гэрээний харилцааны бэлгэдэл болгон өгөгдсөнтэй адил, Бурхан ба Түүний ард түмний хоорондын гэрээний харилцааны бэлгэдэл болгон өгөгдсөн Хабаккукийн хоёр хавтангийн хуурамч хувилбарыг нэвтрүүлсэн юм.
Aaron’s golden calf, was a counterfeit image, the symbol of rebellion that was manifested just as God was producing the two tables that represent a genuine image of jealousy. Aaron’s golden calf typified the counterfeit 1863 chart, which had removed the “seven times,” of Leviticus twenty-six from the message along with other time-prophecies. Thus, Laodicean Adventism set up an image of jealousy in the very beginning of its history, as Aaron had done in the beginning history of ancient Israel, and as Jeroboam had done in the beginning history of the northern kingdom of Ephraim.
হারূনের সোনার বাছুর ছিল একটি জাল প্রতিমূর্তি, বিদ্রোহের প্রতীক, যা প্রকাশিত হয়েছিল ঠিক তখনই যখন ঈশ্বর সেই দুই ফলক প্রস্তুত করছিলেন, যা হিংসার এক প্রকৃত প্রতিমূর্তিকে উপস্থাপন করে। হারূনের সোনার বাছুর ১৮৬৩ সালের জাল চার্টটির প্রতিরূপ ছিল, যা বার্তার মধ্য থেকে লেবীয় পুস্তক ছাব্বিশের “সাত কাল” এবং অন্যান্য কাল-ভাববাণীগুলিও অপসারণ করেছিল। সুতরাং, লাওদিকেয়ীয় অ্যাডভেন্টবাদ তার ইতিহাসের একেবারে সূচনাতেই এক হিংসার প্রতিমূর্তি স্থাপন করেছিল, যেমনটি হারূন প্রাচীন ইস্রায়েলের প্রারম্ভিক ইতিহাসে করেছিলেন, এবং যেমনটি যারবিয়াম এফ্রয়িমের উত্তর রাজ্যের প্রারম্ভিক ইতিহাসে করেছিলেন।
The “seven times,” of Leviticus twenty-six was the first prophecy of time which Miller was led to understand, and it was the first jewel of prophetic time set aside in the rebellion of 1863. 1863 marked the beginning of the covering up of the jewels of Miller’s dream and the introduction of counterfeit jewels and coins. The “seven times,” was the cornerstone that the builders rejected. In 1863 it was those who had been the builders of the Millerite temple that set aside the cornerstone of the “seven times,” but in the last days that stone is now the head of the corner. That stone represented the Rock of Ages, and it also was represented by the day which the Lord had made, for it was a symbol of the sabbath rest for the land. In 1844, Millerite Adventism rebuked Jeroboam’s false system of worship, and separated from “the assembly of mockers” who had “rejoiced” over the first disappointment.
Leviticus ah ɔha aduonu nsia mu “mmere ason” no ne bere ho nkɔmhyɛ a edi kan a wɔde kyerɛɛ Miller ma ɔtee ase, na ɛno nso ne nkramanmu bere ho aboɔden bo a edi kan a wɔde too nkyɛn wɔ atuatew a ɛbaa 1863 mu no mu. Afe 1863 hyɛɛ ase maa wɔkataa aboɔden bo a ɛwɔ Miller dae mu no so, na wɔde aboɔden bo ne sika a ɛyɛ atoro baeɛ. “Mmere ason” no na ɛyɛ tweatibo a adansifo no poo no. Wɔ afe 1863 mu no, ɛyɛ wɔn a na wɔayɛ adansifo a wɔresisi Millerfo asɔredan no na wɔde “mmere ason” no tweatibo no too nkyɛn; nanso nna a edi akyiri yi mu no, saa ɔbo no ayɛ ntwea no ti. Saa ɔbo no gyinaa Hena Tuntum no ananmu, na da a Awurade ayɛ no nso gyinaa no ananmu, efisɛ na ɛyɛ ahomegye homeda ma asase no ho sɛnkyerɛnne. Wɔ 1844 mu no, Millerfo Adventism kaa animtiaa Jeroboam som a ɛyɛ atoro no, na ɛtetew ne ho fii “fɛwdifo bagua” no ho, wɔn a “wɔsɛpɛwee” wɔ anidaso ahuammɔdi a edi kan no ho.
The builders were instructed to never return to “the assembly of mockers,” as the Judean prophet had been instructed to return to Jerusalem by a different path than what had led him to 1844. The path that had led him to 1844, was the path he had come out of, which was Protestantism, and in that history Protestantism had become apostate Protestantism. The builders were commanded to never return to “the assembly of mockers,” and they were instructed to not eat their food or drink their water. The builders had eaten the little book that was in the angel’s hand in 1840, and that food was sweet in their mouths.
निर्माताओं को यह निर्देश दिया गया था कि वे कभी भी “ठट्ठा करनेवालों की सभा” में वापस न लौटें, जैसे यहूदिया के भविष्यद्वक्ता को यह निर्देश दिया गया था कि वह उस मार्ग से भिन्न मार्ग द्वारा यरूशलेम को लौटे, जिस मार्ग ने उसे 1844 तक पहुँचाया था। जो मार्ग उसे 1844 तक ले गया था, वही वह मार्ग था जिससे वह निकलकर आया था, अर्थात् प्रोटेस्टेंटवाद; और उस इतिहास में प्रोटेस्टेंटवाद भ्रष्ट प्रोटेस्टेंटवाद बन चुका था। निर्माताओं को आज्ञा दी गई थी कि वे कभी भी “ठट्ठा करनेवालों की सभा” में वापस न लौटें, और उन्हें यह भी निर्देश दिया गया था कि वे उनका भोजन न खाएँ और उनका जल न पीएँ। निर्माताओं ने 1840 में उस स्वर्गदूत के हाथ में रखी हुई छोटी पुस्तक को खा लिया था, और वह भोजन उनके मुँह में मीठा था।
The eating and drinking of prophecy represents the methodology used to study the Bible. The Millerites were given a specific way to study God’s Word, and those rules produced a totally different biblical message than the theologians of apostate Protestantism and Catholicism produced with their corrupted methodology. The builders, who are also the Judean prophet, were not to return and eat or drink of the methodology of either apostate Protestantism or Catholicism. The Judean prophet did that very thing, thus identifying that Laodicean Adventism would do that very thing in 1863, for in 1863, they employed the theological arguments of apostate Protestantism to reject Miller’s application of the “seven times,” and thus set up Aaron’s and Jeroboam’s images of jealousy. The first generation of Laodicean Adventism had then begun.
প্রতিজ্ঞাবাণীকে খাওয়া ও পান করা বাইবেল অধ্যয়নের জন্য ব্যবহৃত পদ্ধতিবিদ্যাকেই নির্দেশ করে। মিলারীয়দেরকে ঈশ্বরের বাক্য অধ্যয়নের একটি নির্দিষ্ট উপায় দেওয়া হয়েছিল, এবং সেই নিয়মসমূহ এমন এক সম্পূর্ণ ভিন্ন বাইবেলীয় বার্তা উৎপন্ন করেছিল, যা ধর্মত্যাগী প্রোটেস্ট্যান্টবাদ ও ক্যাথলিকবাদের ধর্মতাত্ত্বিকেরা তাদের বিকৃত পদ্ধতিবিদ্যার দ্বারা উৎপন্ন করেছিল তার থেকে সম্পূর্ণ আলাদা। নির্মাতারা, যারা একই সঙ্গে যিহূদীয় ভাববাদীও, তাদেরকে ধর্মত্যাগী প্রোটেস্ট্যান্টবাদ অথবা ক্যাথলিকবাদের কোনো একটির পদ্ধতিবিদ্যায় ফিরে গিয়ে খেতে বা পান করতে বলা হয়নি। যিহূদীয় ভাববাদী ঠিক সেই কাজটিই করেছিলেন, এবং এভাবেই তিনি চিহ্নিত করেন যে ১৮৬৩ সালে লাওদিকেয়ীয় অ্যাডভেন্টবাদও ঠিক সেই কাজটিই করবে; কারণ ১৮৬৩ সালে তারা মিলারের “seven times”-এর প্রয়োগকে প্রত্যাখ্যান করার জন্য ধর্মত্যাগী প্রোটেস্ট্যান্টবাদের ধর্মতাত্ত্বিক যুক্তিসমূহ ব্যবহার করেছিল, এবং এইভাবে হারূণ ও যেরোবোয়ামের ঈর্ষার প্রতিমাসমূহ প্রতিষ্ঠা করেছিল। তখনই লাওদিকেয়ীয় অ্যাডভেন্টবাদের প্রথম প্রজন্মের সূচনা হয়।
After the prophet from Judea interacted with Jeroboam he started on his journey back to Judea, but he never made it. The prophet represents Laodicean Adventism, which, according to inspiration, arrived into the Millerite movement in 1856. Sister White never backed away from identifying Adventism as Laodicea, and there is no biblical evidence that Laodicea ever changes. There are individuals that leave their own personal Laodicean experience, but as a church Laodicea is to be spewed out of the mouth of the Lord, for Laodicea means “a people judged.” Adventism uses the definition to claim it represents the church that exists during the period of the judgment in the heavenly sanctuary. In their blindness they acknowledge the Investigative Judgment element of the meaning of Laodicea, but cannot see the Executive Judgment that is clearly represented in their name.
Après que le prophète de Judée eut eu affaire à Jéroboam, il se mit en route pour retourner en Judée, mais il n’y parvint jamais. Le prophète représente l’adventisme laodicéen qui, selon l’inspiration, entra dans le mouvement millérite en 1856. Sœur White ne cessa jamais d’identifier l’adventisme à Laodicée, et il n’existe aucune preuve biblique que Laodicée change jamais. Il y a des individus qui sortent de leur propre expérience personnelle laodicéenne, mais, en tant qu’Église, Laodicée doit être vomie de la bouche du Seigneur, car Laodicée signifie « un peuple jugé ». L’adventisme se sert de cette définition pour prétendre qu’il représente l’Église qui existe durant la période du jugement dans le sanctuaire céleste. Dans leur aveuglement, ils reconnaissent l’élément du Jugement Investigatif dans la signification de Laodicée, mais ils ne peuvent voir le Jugement Exécutif qui est clairement représenté dans leur nom.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:14–17.
སྡེ་ཚན་ལ་ཨོ་དི་སེ་ཡའི་ཆོས་ཚོགས་ཀྱི་ཕོ་ཉ་ལ་འདི་སྐད་ཡིག་གིས་བྲིས་ཤིག། ཨ་མེན་ཞེས་བྱ་བ། དཔང་པོ་བདེན་པ་དང་བློ་གཏད་འོས་པ། དཀོན་མཆོག་གི་གསར་འགྱུར་གྱི་ཐོག་མ་དེས་འདི་སྐད་གསུངས་སོ། ངས་ཁྱོད་ཀྱི་ལས་རྣམས་མཁྱེན་ཏེ། ཁྱོད་ནི་གྲང་མོའང་མིན། ཚ་བའང་མིན། ང་ནི་ཁྱོད་གྲང་མོའམ་ཚ་བ་ཞིག་ཡིན་ན་འདོད། དེ་བས་ན། ཁྱོད་ནི་དྲོད་འཇམ་པོ་ཡིན་ཞིང་། གྲང་མོའང་མིན། ཚ་བའང་མིན་པས། ངས་ཁྱོད་ངའི་ཁ་ནས་ཕྱིར་འབྱིན་པར་བྱའོ། ཁྱོད་ཀྱིས། ང་ནི་ཕྱུག་པོ་ཡིན། ནོར་གྱིས་འཕེལ་ཏེ། གང་ཡང་མི་དགོས་ཞེས་ཟེར་ཞིང་། འོན་ཀྱང་། ཁྱོད་རང་ཉིད་ནི་སྡུག་བསྔལ་ཅན་དང་། སྙིང་རྗེ་འོས་པ། དབུལ་པོ། ལོང་བ། གཅེར་བུ་ཡིན་པ་མི་ཤེས་སོ། མངོན་བརྗོད། 3:14–17།
The Judean prophet ends up buried with the false prophet who deceived him into eating his food and drinking his drink. They both end up in the same grave, and the lying prophet of Bethel (the counterfeit church), calls him brother when he dies.
ਯਹੂਦੀਆ ਦਾ ਨਬੀ ਆਖ਼ਰਕਾਰ ਉਸ ਝੂਠੇ ਨਬੀ ਦੇ ਨਾਲ ਦਫ਼ਨਾਇਆ ਜਾਂਦਾ ਹੈ ਜਿਸ ਨੇ ਉਸ ਨੂੰ ਧੋਖਾ ਦੇ ਕੇ ਆਪਣਾ ਭੋਜਨ ਖਵਾਇਆ ਅਤੇ ਆਪਣਾ ਪਾਨ ਕਰਵਾਇਆ ਸੀ। ਉਹ ਦੋਵੇਂ ਇੱਕੋ ਕਬਰ ਵਿੱਚ ਪੈਂਦੇ ਹਨ, ਅਤੇ ਬੇਥੇਲ ਦਾ ਝੂਠਾ ਨਬੀ (ਜਾਲੀ ਕਲੀਸਿਆ) ਉਸ ਦੀ ਮੌਤ ਉੱਪਰ ਉਸ ਨੂੰ ਭਰਾ ਆਖਦਾ ਹੈ।
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. 1 Kings 13:11–22.
Nge khathesi kwakuhlala umphrofethi omdala eBhetheli; amadodana akhe afika amtshela yonke imisebenzi umuntu kaNkulunkulu ayeyenzile ngalolo suku eBhetheli; namazwi ayewakhulume enkosini, lawo nawo awatshela uyise. Uyise wasesithi kuwo, Wahamba ngayiphi indlela na? Ngokuba amadodana akhe ayebonile ukuthi umuntu kaNkulunkulu, owavela kwaJuda, wayehambe ngayiphi indlela. Wasesithi emadodaneni akhe, Ngibopheleleni imbongolo. Ngakho ayembophela imbongolo; wayesegibela kuyo, Wahamba elandela umuntu kaNkulunkulu, wamfumana ehlezi phansi kom-okhi; wathi kuye, Unguye yini lowo muntu kaNkulunkulu ovela kwaJuda na? Wathi, Yimi. Wasesithi kuye, Woza ekhaya nami, udle isinkwa. Wathi, Anginakubuya nawe, angingene nawe; futhi angiyikudla sinkwa, angiphuze manzi kanye nawe kule ndawo; ngokuba kwashiwo kimi ngezwi likaJehova ukuthi, Awuyikudla sinkwa, ungaphuzi manzi khona, futhi ungabuyi ngokuhamba ngendlela oze ngayo. Wathi kuye, Nami ngingumphrofethi njengawe; ingelosi yakhuluma kimi ngezwi likaJehova, yathi, Mbuyise nawe endlini yakho, ukuze adle isinkwa, aphuze namanzi. Kepha waqamba amanga kuye. Ngakho wabuyela naye, wadla isinkwa endlini yakhe, waphuza namanzi. Kwase kuthi, besahlezi etafuleni, izwi likaJehova lafika kumphrofethi owayembuyisile; wamemeza kumuntu kaNkulunkulu owayevela kwaJuda, wathi, Isho kanje iNkosi: Njengokuba ulivukele izwi likaJehova, awugcinanga umyalo uJehova uNkulunkulu wakho akuyale ngawo, kepha ubuyile, wadla isinkwa, waphuza namanzi endaweni uJehova akutshela ngayo ukuthi, Ungadli sinkwa, ungaphuzi manzi; isidumbu sakho asiyikufika ethuneni lawoyihlo. 1 AmaKhosi 13:11–22.
The second angel’s message in the summer of 1844, consisted of identifying that the Protestant churches had fallen and become the daughters of Catholicism. Millerite Adventism had called men and women to leave those denominations for to stay in them meant spiritual and eternal death. The lying prophet of Bethel represents the religious system instituted in Bethel by Jeroboam. It was a system that set up an image to the beast, and the beast that was copied is the beast of Catholicism. The Protestants continued to identify themselves as Protestants, but they also continued to observe the day of the sun as the day of worship which is the mark of Catholicism’s authority.
Neela chaa mawtak angel thuthangin ni khawhhran Protestant-te an tlûk tawh a, Catholicism fanu-te an lo ni ta tih hriat chhuahna a ni a. Millerite Adventism chuan mipa leh hmeichhia-te chu chûng pawl hrang hrang atang chuan chhuak tûrin a ko va; anmahni chhûngah chêng reng chu thlarau lama leh kumkhua thihna a ni. Bethel-a zawlnei dâwt chu Jeroboam-in Bethel-a sakhaw hmanrawm a din chu a entîr a ni. Chu chu sakawlbâr hriam chhâwng siam tûra din a ni a, sakawlbâr hriam chhâwng an entawn kha Catholicism sakawlbâr a ni. Protestant-te chuan anmahni chu Protestant an ni tih an sawi reng a; nimahsela, ni biakna ni atan ni chhuak ni chu an la vawn reng a, chu chu Catholicism thuneihna hriamchhinna a ni.
The Protestants claim to be Protestants, though the only definition of Protestant is to protest Rome, and in so doing their profession is an image of the Roman church, for she professes to be a Christian institution, though she has no biblical justification for the claim. Her claim is based upon the empty authority of tradition and custom, which is the same false authority Protestantism employs as they claim to be Protestants. It is the same logic that had blinded Seventh-day Adventists to believe that as Laodiceans, they are still in a secure covenant relationship. It is the same false authority that ancient Israel proclaimed when they stated, “The temple of the Lord, the temple of the Lord are we.”
Ang mga Protestante ay nagaangkon nga sila mga Protestante, bisan pa nga ang bugtong kahulogan sang pagka-Protestante amo ang pagprotesta batok sa Roma; kag sa sini, ang ila pag-angkon isa ka larawan sang Romano nga iglesia, kay siya man nagaangkon nga isa siya ka Cristohanon nga institusyon, bisan wala siya sang biblikal nga pagpamatuod para sa sina nga pag-angkon. Ang iya pag-angkon ginatindugan sa hungá nga awtoridad sang tradisyon kag kinaandan, nga amo man ang amo nga bakak nga awtoridad nga ginagamit sang Protestantismo samtang nagaangkon sila nga mga Protestante. Amo man ini nga panghunahuna nga nakapabuta sa mga Seventh-day Adventists sa pagtoo nga, bilang mga Laodicean, yara gihapon sila sa isa ka luwas nga pakigkatipan nga kahimtangan. Amo man ini nga bakak nga awtoridad nga ginpahayag sang dumaan nga Israel sang ila ginsiling, “Ang templo sang Ginoo, ang templo sang Ginoo amo kami.”
“The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.
ಯೆಹೂದ್ಯ ಜನರು ಆ ಎಚ್ಚರಿಕೆಯನ್ನು ಲೆಕ್ಕಿಸದೆ ಬಿಟ್ಟರು. ಅವರು ದೇವರನ್ನು ಮರೆತು, ತಾವು ಆತನ ಪ್ರತಿನಿಧಿಗಳೆಂಬ ತಮ್ಮ ಉನ್ನತ ವಿಶೇಷಾಧಿಕಾರವನ್ನು ಕಣ್ಮರೆಯಾಗುವಂತೆ ಮಾಡಿಕೊಂಡರು. ಅವರು ಪಡೆದ ಆಶೀರ್ವಾದಗಳು ಲೋಕಕ್ಕೆ ಯಾವ ಆಶೀರ್ವಾದವನ್ನೂ ತಂದುಕೊಡಲಿಲ್ಲ. ಅವರ ಎಲ್ಲಾ ಅನುಕೂಲಗಳನ್ನು ತಮ್ಮದೇ ಮಹಿಮೆಗೆ ಅವರು ಸ್ವಾಧೀನಪಡಿಸಿಕೊಂಡರು. ದೇವರು ಅವರಿಂದ ಬೇಡಿಕೊಂಡಿದ್ದ ಸೇವೆಯನ್ನು ಅವರು ದೇವರಿಂದ ಕಸಿದುಕೊಂಡರು; ಹಾಗೆಯೇ ಧಾರ್ಮಿಕ ಮಾರ್ಗದರ್ಶನವನ್ನೂ ಪವಿತ್ರ ಮಾದರಿಯನ್ನೂ ತಮ್ಮ ಸಹಮಾನವರಿಂದ ಕಸಿದುಕೊಂಡರು. ಜಲಪ್ರಳಯಕ್ಕೂ ಮುಂಚಿನ ಲೋಕದ ನಿವಾಸಿಗಳಂತೆ, ತಮ್ಮ ದುಷ್ಟ ಹೃದಯಗಳ ಪ್ರತಿಯೊಂದು ಕಲ್ಪನೆಯನ್ನು ಅವರು ಅನುಸರಿಸಿದರು. ಹೀಗೆ ಅವರು ಪವಿತ್ರ ಸಂಗತಿಗಳನ್ನು ಹಾಸ್ಯಾಸ್ಪದವಾಗಿ ತೋರಿಸಿದರು; ‘ಯೆಹೋವನ ಮಂದಿರ, ಯೆಹೋವನ ಮಂದಿರ, ಇವೇ’ (ಯೆರೆಮಿಯ 7:4) ಎಂದು ಹೇಳುತ್ತಾ, ಅದೇ ಸಮಯದಲ್ಲಿ ದೇವರ ಸ್ವಭಾವವನ್ನು ತಪ್ಪಾಗಿ ಪ್ರತಿನಿಧಿಸುತ್ತಾ, ಆತನ ನಾಮಕ್ಕೆ ಅವಮಾನ ತಂದು, ಆತನ ಪರಿಶುದ್ಧಾಲಯವನ್ನು ಕಲ್ಮಶಗೊಳಿಸುತ್ತಿದ್ದರು.
“The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.” Christ’s Object Lessons, 292.
“Shumëtarët që ishin vënë në ngarkim të vreshtit të Zotit qenë të pabesë ndaj besimit të tyre. Priftërinjtë dhe mësuesit nuk qenë udhëzues besnikë të popullit. Ata nuk ua mbanin përpara syve mirësinë dhe mëshirën e Perëndisë dhe të drejtën e Tij mbi dashurinë dhe shërbimin e tyre. Këta shumëtarë kërkonin lavdinë e vet. Ata dëshironin t’i përvetësonin frytet e vreshtit. Qëllimi i tyre ishte të tërhiqnin vëmendjen dhe nderimin ndaj vetvetes.” Christ’s Object Lessons, 292.
In 1863 the movement of the Millerites ended, but it had ceased to be a movement of Philadelphians in 1856. The rejection of the message of Moses (the “seven times”), that was presented by Elijah (William Miller) was rejected, and the rejection was based upon the methodology of the lying prophet of Bethel. 1863 was the end of sixty-five years that had began in 1798, and was the end of the prophecy of Isaiah chapter seven.
በ1863 የሚለራውያን እንቅስቃሴ ተፈጸመ፤ ነገር ግን ከ1856 ጀምሮ የፊላዴልፊያውያን እንቅስቃሴ መሆኑን አቋርጦ ነበር። በኤልያስ (William Miller) የቀረበው የሙሴ መልእክት (“ሰባቱ ዘመናት”) ተቀባይነት አጣ፤ ይህም መከለከል በቤቴል የሐሰት ነቢይ ዘዴ ላይ የተመሠረተ ነበር። 1863 በ1798 የጀመሩት ስልሳ አምስት ዓመታት ፍጻሜ ነበረ፣ እንዲሁም የኢሳይያስ ምዕራፍ ሰባት ትንቢት ፍጻሜ ነበረ።
And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field; And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: Thus saith the Lord God, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:1–9.
Og det skete i de dage, da Akaz, Jotams søn, Uzzijas søn, var konge i Juda, at Rezin, Arams konge, og Pekah, Remaljas søn, Israels konge, drog op mod Jerusalem for at føre krig imod den, men de kunne ikke få overhånd over den. Og det blev meldt til Davids hus med ordene: Aram har sluttet forbund med Efraim. Da bævede hans hjerte og hans folks hjerte, som skovens træer bæver for vinden. Da sagde Herren til Esajas: Gå nu ud for at møde Akaz, du og din søn Shearjashub, ved enden af ledningen fra den øvre dam, på vejen til valkerens mark. Og sig til ham: Tag dig i agt og forhold dig rolig; frygt ikke, og lad ikke dit hjerte blive modløst for disse to rygende brandestumper, for den brændende vrede hos Rezin og Aram og hos Remaljas søn. Fordi Aram, Efraim og Remaljas søn har lagt onde råd op imod dig og sagt: Lad os drage op mod Juda og skræmme det og bryde ind i det for os og sætte en konge midt i det, nemlig Tabeals søn — derfor siger den Herre Gud: Det skal ikke stå fast, og det skal ikke ske. For Arams hoved er Damaskus, og Damaskus’ hoved er Rezin; og inden femogtres år skal Efraim være knust, så det ikke mere er et folk. Og Efraims hoved er Samaria, og Samarias hoved er Remaljas søn. Hvis I ikke tror, skal I visselig ikke blive stående fast. Esajas 7:1–9.
The sixty-five-year prophecy of verse eight, identifies that “within” the period of sixty-five years the northern kingdom of the ten tribes would be taken into captivity. The vision was recorded in the year 742 BC, and nineteen years later in 723 BC, Ephraim was scattered and taken into captivity by the Assyrians. In 677 BC, at the end of the sixty-five years king Manasseh was captured and carried into Babylon. The starting point in 742 BC, marks a civil war between the northern kingdom and the southern kingdoms of Israel, just as 1863, marks the very center of the Civil War in the United States between the North and South. The prophecy was proclaimed by Isaiah in the literal glorious land (Judah), and the prophecy of 1863 was fulfilled in the spiritual glorious land (the United States).
পদ আটের পঁয়ষট্টি-বছরের ভাববাণী নির্দেশ করে যে, পঁয়ষট্টি বছরের সময়সীমার “মধ্যে” উত্তরাঞ্চলের দশ গোত্রের রাজ্যকে বন্দিত্বে নিয়ে যাওয়া হবে। এই দর্শন ৭৪২ খ্রিস্টপূর্বাব্দে লিপিবদ্ধ হয়েছিল, এবং উনিশ বছর পরে, ৭২৩ খ্রিস্টপূর্বাব্দে, ইফ্রয়িম ছত্রভঙ্গ হয়ে অশূরীয়দের দ্বারা বন্দিত্বে গমন করে। ৬৭৭ খ্রিস্টপূর্বাব্দে, পঁয়ষট্টি বছরের শেষে, রাজা মনশি বন্দী হন এবং বাবিলে নিয়ে যাওয়া হয়। ৭৪২ খ্রিস্টপূর্বাব্দের সূচনাবিন্দু উত্তরাঞ্চলের রাজ্য ও ইস্রায়েলের দক্ষিণাঞ্চলীয় রাজ্যগুলির মধ্যে একটি গৃহযুদ্ধকে চিহ্নিত করে, যেমন ১৮৬৩ সাল মার্কিন যুক্তরাষ্ট্রে উত্তর ও দক্ষিণের মধ্যকার গৃহযুদ্ধের একেবারে কেন্দ্রবিন্দুকে চিহ্নিত করে। ভাববাণীটি আক্ষরিক গৌরবময় দেশে (যিহূদা) যিশাইয় দ্বারা ঘোষণা করা হয়েছিল, এবং ১৮৬৩ সালের ভাববাণীটি আত্মিক গৌরবময় দেশে (মার্কিন যুক্তরাষ্ট্রে) পরিপূর্ণ হয়েছিল।
There are three waymarks within the sixty-five-year prophecy. The civil war of 742 BC, is followed in nineteen years by the scattering of the northern kingdom, in 723 BC. At the end of the sixty-five years the southern kingdom was scattered. The prophecy, including its beginning and ending, represents both “indignations” of God against the northern and southern kingdoms, and those two indignations are preceded by nineteen years at their starting points, and then followed by another nineteen years that follow their fulfillments.
Ko maahtowaayi tati nankattooje wonnde annabaaku duuɓi laso e joy e joweego. Konngol yeesoore ngol 742 BC, ndee ngol laamateeri nguurndam, waɗi ndimmol e duuɓi sappo e joweego haa fii sankitoore laamateeri leydi ndii, ngol 723 BC. E timmitaade duuɓi laso e joy e joweego ɗiin, laamateeri leydi bannge ndii sankitii. Annabaaku nguu, e waɗde e fuɗɗorde mum e timmitaade mum, ko woni cente ɗiɗi ɗi “tikkuji” Alla dow laamateeri leydi ndii reenoore e laamateeri leydi bannge ndii; e tikkuji ɗiɗi ɗiin, e fuɗɗorde maaji, duuɓi sappo e joweego njooɗii yeeso maaji, kadi caggal heewtinaade maaji duuɓi sappo e joweego goɗɗi rewtii.
The entire chiastic structure identifies a period of civil war between north and south that marks the beginning and ending. In the midst of the beginning and ending the two antagonists of the civil war were both carried into slavery, and in the sixty-five years that they are gathered out of their mutually scattered condition of slavery into one nation, they arrive at 1863, which is the date of the Emancipation Proclamation that freed the slaves. The prophecy of a civil war in literal Judah concludes at the civil war in spiritual Judah, for Jesus always illustrates the end of a thing, with the beginning of a thing, for He is Alpha and Omega.
ꞌNkyekyɛmu no nyinaa a wɔahyehyɛ no chiasm mu no kyerɛ bere bi a ɔmanko a ɛkɔ so wɔ atifi ne anafo ntam a ɛhyɛ mfiase ne awiei nsow. Mfiase ne awiei no mfinimfini no, ɔmanko no mu atamfo baanu no nyinaa de wɔn kɔɔ nkoasom mu; na mfe aduosia anum no mu a wɔboaboa wɔn fi wɔn nkoasom mu ahwetehwete a ɛda wɔn baanu nyinaa so no ano ma wɔyɛ ɔman baako no, wodu afe 1863 so, a ɛno ne Emancipation Proclamation no da a ɛmaa nkoa no de wɔn ho. Nkɔmhyɛ a ɛfa ɔmanko ho wɔ Yuda ankasa mu no wie wɔ ɔmanko a ɛwɔ Yuda honhom mu no so, efisɛ Yesu daa ade bi awiei ho mfonini denam ade bi mfiase so bere nyinaa, na Ɔno ne Alfa ne Omega.
The history of 1863 was represented by the history of 742 BC, when the prophet Isaiah, along with his son, delivered a message to the wicked king of Judah (Ahaz). 742 BC in the passage is represented by the testimony of king Ahaz, who was king of Judah and who had shut down God’s sanctuary service and had his high priest erect a model of a Syrian temple in the very precincts of God’s earthly sanctuary.
Historia ya 1863 iliwakilishwa na historia ya 742 KK, wakati nabii Isaya, pamoja na mwanawe, walipotoa ujumbe kwa mfalme mwovu wa Yuda (Ahazi). Mwaka 742 KK katika kifungu hicho unawakilishwa na ushuhuda wa mfalme Ahazi, aliyekuwa mfalme wa Yuda na ambaye alikuwa amesitisha huduma ya patakatifu pa Mungu na kumfanya kuhani wake mkuu asimamishe mfano wa hekalu la Kisyri ndani ya viunga vyenyewe vya patakatifu pa Mungu duniani.
In the history of wicked king Ahaz (marked as 742 BC by the prophecy of Isaiah), the leader of Jerusalem introduced the worship of paganism (Catholicism) into God’s church, just as Laodicean Adventism returned to the methodology of apostate Protestantism to discard the message of Moses that had been delivered by Elijah. In 742 BC, Isaiah confronted the wicked king of Judah at the end of the conduit of the upper pool, by the fuller’s field, and he brought his son with him when he did. His son’s name was a sign, and when the prophet from Judah confronted king Jeroboam, he also gave him a sign.
I ka histori bilong nogut king Ahas (we profesi bilong Aisaia i makim olsem long 742 BC), hetman bilong Jerusalem i bin bringim lotu bilong haiden pasin (Katolik) i go insait long sios bilong God, wankain olsem Laodisia Adventism i bin go bek long pasin na rot bilong bagarap Protestantism bilong tromoi i go we tok bilong Moses em Elaija i bin bringim. Long 742 BC, Aisaia i bin bungim nogut king bilong Juda long pinis bilong wara rot bilong antap pul, klostu long gaden bilong wasman bilong laplap, na taim em i mekim dispela em i bin kisim pikinini man bilong em wantaim. Nem bilong pikinini bilong em i bin stap olsem wanpela sain, na taim profet bilong Juda i bin bungim king Jeroboam, em tu i bin givim em wanpela sain.
Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.
Regardez, moi et les enfants que l’Éternel m’a donnés, nous sommes pour des signes et pour des prodiges en Israël, de la part de l’Éternel des armées, qui habite sur la montagne de Sion. Ésaïe 8:18.
The name of Isaiah’s son “Shearjashub,” means “a remnant shall return.” Those that “return” who make up the remnant, are those who wait for the Lord during the tarrying time.
Le nom du fils d’Ésaïe, « Shearjashub », signifie : « Un reste reviendra. » Ceux qui « reviennent » et qui constituent le reste sont ceux qui attendent le Seigneur pendant le temps du retard.
And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:17, 18.
A ndzi rindzela Yehovha, la fihlayo xikandza xakwe eka yindlu ya Yakobo, naswona ndzi ta langutela yena. Vonani, mina ni vana lava Yehovha a ndzi nyikeke vona hi va swikombiso ni swihlamariso eIsrayele leswi humaka eka Yehovha wa mavandla, la tshamaka entshaveni ya Siyoni. Esaya 8:17, 18.
When Isaiah interacts with wicked king Ahaz in 742 BC, he represents those who have “waited,” for all the prophets are speaking of the last days, and those who “wait” in the last days are those who have suffered the first disappointment. Jeremiah thought God had lied, and withheld the rain, and Isaiah thinks God has hidden “his face from the house of Jacob,” but Isaiah determines that he will wait, and look for the Lord, which represents the “wise” during the tarrying time of the vision. Those that did return and separate the precious from the vile, who were to become God’s mouthpiece were sealed, and therefore contrasted with those who receive the mark of the beast.
Исаия, вступая во взаимодействие с нечестивым царём Ахазом в 742 году до Р. Х., представляет тех, кто «ожидал», ибо все пророки говорят о последних днях, а те, кто «ожидают» в последние дни, — это те, кто пережил первое разочарование. Иеремия полагал, что Бог солгал и удержал дождь, а Исаия считает, что Бог сокрыл «лице Свое от дома Иакова»; однако Исаия решает, что будет ждать и искать Господа, что представляет «мудрых» во время замедления исполнения видения. Те, кто действительно возвратились и отделили драгоценное от ничтожного, которым надлежало стать устами Божиими, были запечатлены и потому противопоставлены тем, кто принимает начертание зверя.
And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8:16–20.
وكان كثيرون منهم يعثرون، ويسقطون، وينكسرون، ويُصادون، ويُؤخذون. لفّ الشهادة، واختم الشريعة بين تلاميذي. وأصبر للرب، الحاجب وجهه عن بيت يعقوب، وأترجّاه. هأنذا أنا والأولاد الذين أعطانيهم الرب آياتٍ وعجائب في إسرائيل من عند رب الجنود، الساكن في جبل صهيون. وإذا قالوا لكم: اطلبوا إلى أصحاب الأرواح المألوفة، وإلى العرّافين الذين يهمسون ويتمتمون، أفلا يطلب شعبٌ إلى إلهه؟ أَيُطلَب من أجل الأحياء إلى الأموات؟ إلى الشريعة وإلى الشهادة! إن لم يقولوا مثل هذا القول، فليس لهم فجر. إشعياء 8:16–20.
We will continue this study in the next article.
Nous poursuivrons cette étude dans le prochain article.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
“Baku ndị a abụghị okwu Nwannaanyị White, kama ọ bụ okwu nke Onyenwe anyị, ma onye ozi Ya enyewo m ha ka m nye unu. Chineke na-akpọ unu ka unu gharazi iso Ya rụọ ọrụ n’ụzọ na-emegiderịta Ya. E nyere ọtụtụ ntụziaka banyere ndị mmadụ na-ekwu na ha bụ Ndị Kraịst ebe ha na-egosipụta àgwà Setan, na-egbochi n’mmụọ, n’okwu, na n’omume ịga n’ihu nke eziokwu, ma n’ezie na-eso ụzọ ahụ Setan na-eduga ha. N’ịkpọchi obi ha akpọchi, ha ejidela ikike nke na-abụghị nke ha n’ụzọ ọ bụla, nke ha ekwesịghịkwa iji rụọ ọrụ. Nnukwu Onye Ozizi ahụ na-ekwu sị, ‘Aga m akwatu, akwatu, akwatu.’ Ndị mmadụ na-ekwu na Battle Creek, ‘Ụlọ nsọ nke Onyenwe anyị, ụlọ nsọ nke Onyenwe anyị ka anyị bụ,’ ma ha na-eji ọkụ nkịtị. Obi ha adịghị nro ma ọ bụ nọrọ n’okpuru amara nke Chineke.” Manuscript Releases, volume 13, 222.