We ended the last article with a passage that addresses “a lying spirit.” The following is one of the paragraphs from that passage.
Samapti huñjja qhipa qillqatan mä t’aqaruw tukuyapjjta, uka t’aqajj “mä llulla ajayu” satat parlki uka. Aka qhepatjja uka t’aqat mä párrafo ukaw utji.
“Unsanctified ministers are arraying themselves against God. They are praising Christ and the God of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.” Testimonies to Ministers, 409.
“Abefundisi abangangcwaliswanga bazimisa belwa noThixo. Badumisa uKristu nothixo weli hlabathi ngomphefumlo omnye. Nangona ngokuvakalayo besithi bayamamkela uKristu, bayamanga uBharrabhas, baze ngezenzo zabo bathi, ‘AsinguLo lo Mntu, koko nguBharrabhas.’ Bonke abafunda le migca mabathabathe ingqalelo. USathana uqhayisile ngoko anokukwenza. Ucinga ukulichitha umanyano uKristu awathandaza ukuba lube khona ebandleni laKhe. Uthi, ‘Ndiya kuphuma ndibe ngumoya wobuxoki ukuze ndilahlekise abo ndinako, ndigxeke, ndigwebe, ndize ndigqwethise.’ Makwamelwe ngovuyo ngulo nyana wenkohliso nowobungqina bobuxoki libandla elithe lafumana ukukhanya okukhulu, ubungqina obukhulu, yaye elo bandla liya kuwulahla umyalezo iNkosi ewuthumeleyo, lize lamkele ezona zibango zingenangqiqo, neengcinga zobuxoki, neethiyori zobuxoki. USathana uyahleka ngobuyatha babo, kuba uyayazi into eyinyaniso.” Testimonies to Ministers, 409.
Let “the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories.” In 1863, Millerite Adventism ‘returned’ to the unreasonable and false methodology employed by apostate Protestantism and rejected William Miller’s identification of the seven times of Leviticus twenty-six. The subject of ‘returning’ was represented by the rebels in Numbers fourteen, when they determined to select a captain and return to Egypt.
Laat “die seun van bedrog en valse getuienis deur ’n kerk gehuisves word wat groot lig, groot bewys gehad het, en daardie kerk sal die boodskap wat die Here gestuur het, verwerp en die mees onredelike bewerings en valse veronderstellings en valse teorieë aanneem.” In 1863 het Milleritiese Adventisme ‘teruggekeer’ na die onredelike en valse metodologie wat deur afvallige Protestantisme gebruik is en William Miller se identifisering van die sewe tye van Levitikus ses-en-twintig verwerp. Die onderwerp van ‘terugkeer’ is uitgebeeld deur die rebelle in Numeri veertien, toe hulle besluit het om vir hulle ’n kaptein te kies en na Egipte terug te keer.
And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:4.
ពួកគេក៏និយាយគ្នាទៅវិញទៅមកថា «ចូរយើងតែងតាំងមេដឹកនាំម្នាក់ ហើយត្រឡប់ទៅអេស៊ីព្ទវិញ»។ ជនគណនា ១៤៖៤
The subject of “returning” to apostate Protestantism was also represented by Jeremiah, when in chapter fifteen, he was told that the fallen Protestants could return to him, but he was not to “return” unto them.
Le sujet du « retour » vers le protestantisme apostat fut aussi représenté par Jérémie, lorsque, au chapitre quinze, il lui fut dit que les protestants déchus pouvaient revenir à lui, mais qu’il ne devait pas « retourner » vers eux.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. Jeremiah 15:17–20.
Mi ne sidis en la kunveno de la mokantoj, nek ĝojis; mi sidis sola pro Via mano, ĉar Vi plenigis min per indigno. Kial mia doloro estas senĉesa, kaj mia vundo nekuracebla, rifuzanta saniĝi? Ĉu Vi fariĝos por mi tute kiel trompa torento, kiel akvoj, kiuj malaperas? Tial tiel diras la Eternulo: Se vi revenos, tiam Mi revenigos vin, kaj vi staros antaŭ Mi; kaj se vi apartigos la altvaloran de la malinda, vi estos kiel Mia buŝo; ili revenu al vi, sed vi ne revenu al ili. Kaj Mi faros vin por ĉi tiu popolo fortikigita kupra muro; kaj ili batalos kontraŭ vi, sed ili ne venkos vin; ĉar Mi estas kun vi, por savi vin kaj por liberigi vin, diras la Eternulo. Jeremia 15:17–20.
Perhaps the clearest prophetic illustration of the principle of not returning to apostate Protestantism is found in the story of the disobedient prophet, who delivered a message of rebuke to Jeroboam, the northern ten tribe’s first king.
Peut-être l’illustration prophétique la plus claire du principe consistant à ne pas retourner au protestantisme apostat se trouve-t-elle dans le récit du prophète désobéissant, qui adressa un message de réprimande à Jéroboam, premier roi des dix tribus du nord.
And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:7–10.
Olùú ọba sì wí fún ọkùnrin Ọlọ́run náà pé, Bá mi lọ sí ilé, kí o sì tù ara rẹ sọ́run, èmi yóò sì fún ọ ní èrè. Ṣùgbọ́n ọkùnrin Ọlọ́run náà wí fún ọba náà pé, Bí o bá fẹ́ fún mi ní ààbọ̀ ilé rẹ, èmi kì yóò bá ọ wọlé, bẹ́ẹ̀ ni èmi kì yóò jẹ àkàrà tàbí mu omi ní ibí yìí: nítorí bẹ́ẹ̀ ni a ti pa á láṣẹ fún mi nípasẹ̀ ọ̀rọ̀ Olúwa, pé, Má ṣe jẹ àkàrà, má sì ṣe mu omi, bẹ́ẹ̀ ni má ṣe padà ní ọ̀nà kan náà tí o gbà wá. Ní náà ni ó gba ọ̀nà mìíràn lọ, kò sì padà ní ọ̀nà tí ó gbà wá sí Beteli. 1 Ọba 13:7–10.
The disobedient prophet had been told of God not to return the way he came. Millerite Adventism had come out of Protestantism represented by Sardis, and they were not to return. Though the disobedient prophet knew full well not to return the way he came, a false prophet of Jeroboam’s kingdom, told him that God had said that the disobedient prophet should return to the false prophet’s home and eat with him. In spite of God’s direction, he did that very thing. Once he had begun to eat the false prophet’s food, the Bible plainly states the prophet of Samaria had lied.
De ongehoorzame profeet was door God gezegd dat hij niet moest terugkeren langs de weg waarlangs hij gekomen was. Het Milleritische Adventisme was uit het Protestantisme, voorgesteld door Sardis, uitgegaan, en het mocht niet terugkeren. Hoewel de ongehoorzame profeet zeer goed wist dat hij niet moest terugkeren langs de weg waarlangs hij gekomen was, zei een valse profeet uit het koninkrijk van Jerobeam hem dat God had gezegd dat de ongehoorzame profeet naar het huis van de valse profeet moest terugkeren en met hem moest eten. Ondanks Gods aanwijzing deed hij juist dat. Zodra hij begonnen was van het voedsel van de valse profeet te eten, verklaart de Bijbel duidelijk dat de profeet van Samaria gelogen had.
Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. 1 Kings 13:11–19.
自此，伯特利住着一位老先知；他的儿子们前来，将那神人当日在伯特利所行的一切事都告诉了他；他对王所说的话，他们也都告诉了父亲。父亲对他们说，他走的是哪条路呢？因为他儿子们看见了那从犹大来的神人所走的路。老先知对儿子们说，你们为我备驴。于是他们为他备了驴，他就骑上，去追赶那神人，遇见他坐在一棵橡树下，就对他说，你是那从犹大来的神人吗？他说，我是。老先知对他说，请你同我回家吃饭。神人说，我不可同你回去，也不可同你进去；在这地方，我也不可与你吃饭喝水；因为有耶和华的话吩咐我说，你在那里不可吃饭，不可喝水，也不可从你来的原路回去。老先知对他说，我也是先知，和你一样；并且有天使奉耶和华的话对我说，你去把他带回你家，叫他吃饭喝水。只是这老先知是哄骗他。于是神人同他回去，在他家里吃饭喝水。列王纪上 13:11–19。
The disobedient prophet ate and drank with the lying prophet of Samaria, meaning he accepted the message of an apostate prophet, and rejected the message of the Lord. The message he had faithfully delivered the same day. He knew full well he was not to return, but he did it anyway. Sister White informs us that if the “son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent.” In Millerite history the first angel had lightened the earth with its glory. In 1840, the first angel’s message was carried to every mission station in the world.
Սամարիայի ստախոս մարգարեի հետ անհնազանդ մարգարեն կերավ ու խմեց, այսինքն՝ նա ընդունեց ուրացող մարգարեի պատգամը և մերժեց Տիրոջ պատգամը։ Այն պատգամը, որ նույն օրը հավատարմորեն հռչակել էր։ Նա լիովին գիտեր, որ չպետք է վերադառնար, սակայն, այնուամենայնիվ, այդպես արեց։ Քույր Ուայթը տեղեկացնում է մեզ, որ եթե «խաբեության և սուտ վկայության որդին ընդունվի մի եկեղեցու կողմից, որը մեծ լույս, մեծ ապացույց է ունեցել, ապա այդ եկեղեցին կմերժի այն պատգամը, որ Տերն ուղարկել է»։ Միլլերի շարժման պատմության մեջ առաջին հրեշտակը իր փառքով լուսավորել էր երկիրը։ 1840 թվականին առաջին հրեշտակի պատգամը հասցվեց աշխարհի բոլոր միսիոներական կայաններին։
“The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
« La nouvelle de la proche venue du Seigneur dans la puissance et une grande gloire pour notre monde est la vérité, et, en 1840, de nombreuses voix s’élevèrent pour la proclamer. » Manuscript Releases, volume 9, 134.
Shortly thereafter, Millerite Adventism returned to “the lie” of apostate Protestantism’s methodology, and discarded “the message of the Lord” which God had sent through William Miller. They discarded the message of Moses as presented by Elijah, and the “lie” received at the beginning in Millerite history, represents the “lie” that is believed at the end; the “lie” which brings strong delusion upon Laodicean Adventism.
Muda mfupi baadaye, Uadventisti wa Miller ulirudia “uongo” wa mbinu ya Uprotestanti ulioasi, na kuutupa “ujumbe wa Bwana” ambao Mungu alikuwa ametuma kupitia William Miller. Waliutupa ujumbe wa Musa kama ulivyowasilishwa na Eliya, na “uongo” uliopokelewa hapo mwanzo katika historia ya Millerite, unawakilisha “uongo” unaoaminiwa mwishoni; “uongo” unaoleta upotofu wenye nguvu juu ya Uadventisti wa Laodikia.
And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:10–12.
Et avec toutes les séductions de l’iniquité parmi ceux qui périssent, parce qu’ils n’ont pas reçu l’amour de la vérité pour être sauvés. C’est pourquoi Dieu leur enverra une puissance d’égarement, afin qu’ils croient au mensonge, afin que tous ceux qui n’ont pas cru à la vérité, mais qui ont pris plaisir à l’iniquité, soient condamnés. 2 Thessaloniciens 2:10–12.
We are attempting to demonstrate the role of Elijah as a symbol in connection with the parallel histories of the horn of Protestantism and the horn of Republicanism during the period that the sixth kingdom of Bible prophecy reigns. The difficulty in bringing all the issues of 1863 together prophetically, at least for me, is the various interrelated lines that border on the concept of “circuitous logic”. A straight forward logic is always the best approach, but identifying divine truths and the relationships of those truths to each other is a difficult work, for they are found in the Bible “here a little and there a little.”
Nous nous efforçons de mettre en évidence le rôle d’Élie comme symbole en rapport avec les histoires parallèles de la corne du protestantisme et de la corne du républicanisme durant la période où règne le sixième royaume de la prophétie biblique. La difficulté à rassembler prophétiquement tous les aspects de 1863, du moins pour moi, réside dans les diverses lignes interdépendantes qui touchent à la notion de « logique circulaire ». Une logique directe est toujours la meilleure approche, mais discerner les vérités divines et les relations que ces vérités entretiennent entre elles est une œuvre difficile, car elles se trouvent dans la Bible « çà un peu et là un peu ».
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little. Isaiah 28:9, 10.
Ni nani atakayemfundisha maarifa? naye ni nani atakayemfahamisha mafundisho? Ni wale walioachishwa maziwa, na kuondolewa vifuani. Kwa maana amri yapasa kuwa juu ya amri, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo. Isaya 28:9, 10.
It is also a difficult work when your target audience consists of those that are familiar with the primary truths you are addressing, but others are new to it all. Virtually all the truths I intend to give an overview of in this article, can be found in Habakkuk’s Tables. For fear of sounding as if I am using ‘circuitous logic’, I am going to tell you where we are going, in advance of actually going there.
Igin korroc ay maysa met a narigat nga aramid no dagiti tudtudoenyo a bumasa ket pakairamanan dagidiay nga am-ammoda iti kangrunaan a kinapudno a pagsasaoanyo, ngem dagiti dadduma ket baro pay laeng kadagitoy amin. Amin a kasla amin dagiti kinapudno a kayatko a mangted iti maysa a pangkita a kabuklan iti daytoy nga artikulo, mabirukan idiay dagiti Tablada ni Habakkuk. Tapno saanak a kasla aguni nga agar-aramatak iti “naliklikan a lohika,” ibagak kadakayo iti mapanantayo, sakbay a mapantayo iti dayta.
In 1863, Laodicean Millerite Adventism set up an image of jealousy. The image of jealousy represents the first of Laodicean Adventism’s four generations.
En 1863, l’adventisme millérite laodicéen érigea une image de jalousie. L’image de jalousie représente la première des quatre générations de l’adventisme laodicéen.
Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.
Afei na ɔka kyerɛɛ me sɛ, Ɔdesani ba, ma w’ani so afei kyerɛ atifi fam. Enti memaa m’ani so kyerɛɛ atifi fam, na hwɛ, atifi fam wɔ afɔremuka no pon ano no, ninkutwe honi yi wɔ ɔkwan no ano. Hesekiel 8:5.
The four generations of the Seventh-day Adventist church are represented in various passages of Scripture, but I employ Ezekiel eight as the primary point of reference. The reason for this is that chapter eight leads into chapter nine. In Ezekiel nine, the sealing of the one hundred and forty-four thousand is illustrated, and in Testimonies, volume five, Sister White clearly identifies this fact. In Sister White’s comments she clearly addresses two classes of worshippers in Jerusalem when the sealing takes place. Ezekiel does the same thing, and the class that does not receive the seal are represented in chapter eight.
أربعُ أجيالِ كنيسةِ الأدفنتستِ السبتيين مُمثَّلةٌ في مواضعَ متعدِّدةٍ من الكتاب المقدّس، غيرَ أنّني أستخدم حزقيالَ الثامنَ بوصفِه نقطةَ المرجعِ الرئيسة. وسببُ ذلك أنّ الإصحاحَ الثامنَ يفضي إلى الإصحاحِ التاسع. ففي حزقيالَ التاسعِ تُصوَّرُ عمليةُ ختمِ المئةِ والأربعةِ والأربعينَ ألفًا، وفي الشهادات، المجلّد الخامس، تُحدِّدُ الأختُ وايت هذه الحقيقةَ بوضوح. وفي تعليقاتِ الأختِ وايت تتناولُ بجلاءٍ فئتَين من العابدين في أورشليم حينَ يقعُ الختم. ويفعلُ حزقيالُ الأمرَ نفسه، أمّا الفئةُ التي لا تنالُ الختمَ فتُمثَّلُ في الإصحاحِ الثامن.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
«Le groupe de ceux qui ne se sentent pas attristés de leur propre déchéance spirituelle, ni ne pleurent sur les péchés des autres, sera laissé sans le sceau de Dieu. Le Seigneur donne cet ordre à Ses messagers, les hommes ayant en main des armes de destruction : “Passez après lui par la ville, et frappez ; que votre œil soit sans épargne, et n’ayez point de pitié : tuez, détruisez vieillards et jeunes gens, vierges, petits enfants et femmes ; mais n’approchez d’aucun homme sur qui est la marque ; et commencez par Mon sanctuaire. Ils commencèrent donc par les anciens qui étaient devant la maison.”»
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Hier sehen wir, dass die Gemeinde — das Heiligtum des Herrn — die erste war, die den Schlag des Zornes Gottes zu spüren bekam. Die alten Männer, denen Gott großes Licht gegeben hatte und die als Hüter der geistlichen Belange des Volkes dagestanden hatten, hatten das ihnen anvertraute Gut verraten. Sie hatten den Standpunkt eingenommen, dass wir nicht nach Wundern und der auffälligen Offenbarung der Macht Gottes zu suchen brauchten wie in früheren Tagen. Die Zeiten haben sich geändert. Diese Worte stärken ihren Unglauben, und sie sagen: Der Herr wird weder Gutes tun noch Böses. Er ist zu barmherzig, um sein Volk im Gericht heimzusuchen. So ist „Friede und Sicherheit“ der Ruf von Männern, die niemals wieder ihre Stimme wie eine Posaune erheben werden, um dem Volke Gottes seine Übertretungen und dem Hause Jakob seine Sünden zu zeigen. Diese stummen Hunde, die nicht bellen wollten, sind es, die die gerechte Vergeltung eines beleidigten Gottes zu spüren bekommen. Männer, Jungfrauen und kleine Kinder kommen alle miteinander um.” Testimonies, Band 5, 211.
Chapter eight is describing those in Jerusalem–“the church” that in the fourth of the four generations–represented as bowing down to the sun.
Nkapitulo ea borobeli e hlalosa ba leng Jerusalema—“kereke”—bao molokong oa bone ho e mene ba emeloang ba inamela letsatsi.
And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.
Wa ganbiilaa gara oobdii keessaa mana Waaqayyoo isa Gooftaa, kunoo immoo balbala mana qulqullummaa Gooftaa duratti, iddoo golgaa fi iddoo aarsaa gidduutti, namoonni gara shan fi digdama taʼan turan; dugdi isaanii gara mana qulqullummaa Gooftaa garagalee, fuulli isaanii immoo gara bahaa garagalee ture; isaanis gara bahaa ilaaluudhaan aduu waaqeffachaa turan. Innis naan jedhe, Yaa ilma namaa, kana argitee? Maatii Yihudaadhaaf jibbisiisota isaan asitti hojjetan kana hojjechuun waan salphaadhaa? Isaan biyya hamaa guutaniiru, deebiʼaniis akka na aarsaniif hojjetaniiru; kunoo, damee funyaan isaanii dura kaaʼu. Kanaaf anis dheekkamsa kootiin isaanitti nan hojjedha; iji koo hin qusatu, anis hin mararfadhu; yoo sagalee guddaadhaan gurra koo keessatti iyyan iyyatan iyyuu ani isaan hin dhagaʼu. Hisqiʼeel 8:16–18.
Just as with the evil report of the ten spies, the twenty-five leaders of the rebellion that are worshipping the sun have “provoked” the Lord to anger. The Sunday law is the “day of provocation” which the prophets point forward to. Chapter nine describes those that receive the seal of God at the same point in time, for it is simply repeating and enlarging upon chapter eight.
“कुम्मी मिज़ो के तबुंग भुराख् आह थरथन्” दि सुंगनाइदेर रोसनाव जाब्ला, सानि-निसानि सा खामानि लिरगिरि दोंसोनारि खाबुफोर जे सान्नोन् हारिनाय गुदुहुनि, बिफोरो गोसोब्रा बुहुमानि “रिसाइबाय”। रविबारनि आइनखौ बे प्रोफेटफोरा साम्फोरगोनाय “रिसाइबायनि सान” होयो। सायोनि सराइफोरखौ बे एके सोमान समाव इसोरनि सिल मोननायफोरनि बिसोरनि बिबुंथि फिन जोबोदों, कियनो इयै सिरै आठनि बिसोरखौ फिनाव बेसेनबाय आरो फुलुंगथिगोनाय नङा।
“This sealing of the servants of God [Revelation seven] is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
« Lu scelament de servitores de Deo [Revelation sept] es le mesme que esseva monstrate a Ezechiel in vision. » Testimonies to Ministers, 445.
In 1863, the first generation of Laodicean Adventism began its wandering through the wilderness. The prophetic history that identifies the image of jealousy in 1863, was the golden calf of Aaron. The prophetic characteristics of the golden calf are that it was an image of a beast, and it was gold. Gold is the symbol of Babylon, so Aaron’s golden calf was the image of the beast of Babylon. The image of the beast is only defined as the combination of church and state with the church in control of the relationship.
Em 1863, a primeira geração do Adventismo laodiceano iniciou sua peregrinação pelo deserto. A história profética que identifica a imagem de ciúmes em 1863 era o bezerro de ouro de Arão. As características proféticas do bezerro de ouro são que ele era a imagem de uma besta, e era de ouro. O ouro é o símbolo de Babilônia, de modo que o bezerro de ouro de Arão era a imagem da besta de Babilônia. A imagem da besta é definida unicamente como a combinação de igreja e Estado, com a igreja no controle dessa relação.
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
“Ami na ‘mfonini ya nyama’ ezali nini? mpe ekosalema ndenge nini? Mfonini yango esalemi na nyama oyo ezalaki na maseke mibale, mpe ezali mfonini ya nyama. Lisusu babengaka yango mfonini ya nyama. Boye, mpo na koyeba ndenge nini mfonini yango ezali mpe ndenge nini esengeli kosalema, tosengeli koyekola bizaleli ya nyama yango moko—bopapa.
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
«عندما فسدت الكنيسة الأولى بانحرافها عن بساطة الإنجيل وقبولها الطقوس والعادات الوثنية، فقدت روح الله وقوته؛ ولكي تسيطر على ضمائر الناس، التمست معونة السلطة الزمنية. وكانت النتيجة هي البابوية، أي كنيسة سيطرت على سلطة الدولة واستخدمتها لتحقيق مقاصدها الخاصة، ولا سيما لمعاقبة “الهرطقة”. ولكي تُنشئ الولايات المتحدة صورة للوحش، لا بدّ أن تسيطر السلطة الدينية على الحكومة المدنية إلى حدّ تُستخدم فيه سلطة الدولة أيضًا من قِبل الكنيسة لإنجاز مقاصدها الخاصة.» الصراع العظيم، 443.
The calf built by Aaron, was built when Moses was receiving the Ten Commandments. The second commandment forbids the worship of idols, and includes a partial description of God’s character, when it identifies God as a jealous God.
Ankɔlɔfɛ a Aaron sii no, wɔsii no bere a na Mose regye Mmara Nsɛm Du no. Mmara no mu nea ɛto so abien no bara ahoni som, na ɛka Onyankopɔn su ho nkyerɛkyerɛ bi fã, bere a ɛda no adi sɛ Onyankopɔn yɛ Onyankopɔn a ɔyɛ ninkuntwe.
Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.
ਜਿਹੜੀ ਕੋਈ ਖੋਦੀ ਹੋਈ ਮੂਰਤੀ, ਜਾਂ ਕਿਸੇ ਵੀ ਚੀਜ਼ ਦੀ ਕੋਈ ਸੂਰਤ ਜੋ ਉੱਪਰ ਆਕਾਸ਼ ਵਿੱਚ ਹੈ, ਜਾਂ ਹੇਠਾਂ ਧਰਤੀ ਉੱਤੇ ਹੈ, ਜਾਂ ਧਰਤੀ ਦੇ ਹੇਠਾਂ ਪਾਣੀ ਵਿੱਚ ਹੈ, ਤੂੰ ਆਪਣੇ ਲਈ ਨਾ ਬਣਾਈਂ। ਤੂੰ ਉਨ੍ਹਾਂ ਅੱਗੇ ਨਮਸਕਾਰ ਨਾ ਕਰੀਂ ਅਤੇ ਨਾ ਹੀ ਉਨ੍ਹਾਂ ਦੀ ਸੇਵਾ ਕਰੀਂ; ਕਿਉਂਕਿ ਮੈਂ, ਯਹੋਵਾਹ ਤੇਰਾ ਪਰਮੇਸ਼ੁਰ, ਇੱਕ ਈਰਖਾਲੂ ਪਰਮੇਸ਼ੁਰ ਹਾਂ, ਜੋ ਮੈਨੂੰ ਵੈਰ ਕਰਨ ਵਾਲਿਆਂ ਦੇ ਪਿਉਆਂ ਦੀ ਅਣਆਗਿਆਕਾਰੀ ਦਾ ਦੰਡ ਪੁੱਤਰਾਂ ਨੂੰ ਤੀਜੀ ਅਤੇ ਚੌਥੀ ਪੀੜ੍ਹੀ ਤੱਕ ਦਿੰਦਾ ਹਾਂ; ਅਤੇ ਜੋ ਮੈਨੂੰ ਪ੍ਰੇਮ ਕਰਦੇ ਹਨ ਅਤੇ ਮੇਰੀਆਂ ਆਗਿਆਵਾਂ ਨੂੰ ਮੰਨਦੇ ਹਨ, ਉਨ੍ਹਾਂ ਉੱਤੇ ਹਜ਼ਾਰਾਂ ਤੱਕ ਦਇਆ ਕਰਦਾ ਹਾਂ। ਕੂਚ 20:4–6.
Aaron’s image of the golden calf, being an idol, represents an image of jealousy, for it produced the righteous indignation that compelled Moses to throw down and break the first two tables of the Ten Commandments. We intend to show that the counterfeit chart of 1863, was represented by Aaron’s golden calf. God’s jealousy was manifested towards Aaron’s golden calf, for the golden calf represented a false god. The calf was the counterfeit representation of God. Aaron proclaimed that it represented the gods that had delivered them from Egyptian bondage. The two tables which Moses broke in that very history, were a “transcript” of the true God’s character, the God that had actually brought them out of Egypt. The counterfeit chart produced in 1863, is an image of jealousy, for it broke the two tables of Habakkuk chapter two by removing the seven times of Moses’ oath.
Η εικόνα του χρυσού μόσχου του Ααρών, ως είδωλο, αποτελεί εικόνα ζηλοτυπίας, διότι προκάλεσε τη δίκαιη αγανάκτηση που ανάγκασε τον Μωυσή να ρίψει κάτω και να συντρίψει τις πρώτες δύο πλάκες των Δέκα Εντολών. Προτιθέμεθα να δείξουμε ότι το πλαστό διάγραμμα του 1863 παριστανόταν από τον χρυσό μόσχο του Ααρών. Η ζηλοτυπία του Θεού εκδηλώθηκε εναντίον του χρυσού μόσχου του Ααρών, διότι ο χρυσός μόσχος παρίστανε ψευδή θεό. Ο μόσχος ήταν η παραποιημένη παράσταση του Θεού. Ο Ααρών διακήρυξε ότι παρίστανε τους θεούς που τους είχαν ελευθερώσει από την αιγυπτιακή δουλεία. Οι δύο πλάκες που συνέτριψε ο Μωυσής σε εκείνη ακριβώς την ιστορία ήταν «αντίγραφο» του χαρακτήρα του αληθινού Θεού, του Θεού που πράγματι τους είχε εξαγάγει από την Αίγυπτο. Το πλαστό διάγραμμα που κατασκευάστηκε το 1863 είναι εικόνα ζηλοτυπίας, διότι συνέτριψε τις δύο πλάκες του δευτέρου κεφαλαίου του Αββακούμ, αφαιρώντας τους επτά καιρούς του όρκου του Μωυσή.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.
«Видях, че картата от 1843 г. бе направлявана от ръката на Господа и че не бива да бъде изменяна; че числата бяха такива, каквито Той желаеше да бъдат; че ръката Му бе над тях и скриваше грешка в някои от числата, така че никой не можеше да я види, докато ръката Му не бе отстранена.» Early Writings, 74, 75.
Further Ellen White adds to the command not to altar the 1843 chart, with the qualifications of “except by inspiration.”
Ellen White, par ailleurs, ajoute au commandement de ne pas modifier la carte de 1843 la précision suivante : « si ce n’est par inspiration ».
“I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.
«Ман дидам, ки нақшаи кӯҳна аз ҷониби Худованд роҳнамоӣ шуда буд, ва ҳеҷ рақаме дар он набояд тағйир дода шавад, магар ба воситаи илҳом. Дидам, ки рақамҳои нақша ҳамон гуна буданд, ки Худо мехостанд, ва дасти Ӯ бар он буд ва иштибоҳеро дар баъзе аз рақамҳо пинҳон дошта буд, то ҳеҷ кас онро набинад, то даме ки дасти Ӯ бардошта шавад». Spalding and Magan, 2.
James and Ellen White were living with Otis Nichol’s family, when Nichol’s prepared and produced the 1850 chart. The only thing that was “altered” with the 1850 chart, was that the year ‘1844’ was used to replace the year ‘1843,’ that had been represented upon the 1843 chart. The only thing “altered” was a correction of the “mistake” that God had held His hand over. The inspiration of the prophetess was in the very home where the 1843 chart was “altered” into the 1850 chart, and the seven times of Leviticus twenty-six remained enshrined upon that chart, as it had been on the 1843 chart.
જેમ્સ અને એલન વ્હાઇટ ઓટિસ નિકોલના કુટુંબ સાથે રહેતા હતા, તે સમયે નિકોલના પરિવારે 1850નું ચાર્ટ તૈયાર કરીને પ્રકાશિત કર્યું. 1850ના ચાર્ટ સાથે જે એકમાત્ર બાબત “બદલાઈ” હતી, તે એટલી જ કે 1843ના ચાર્ટ પર દર્શાવવામાં આવેલ વર્ષ ‘1843’ને બદલે વર્ષ ‘1844’ મૂકવામાં આવ્યું હતું. જે એકમાત્ર બાબત “બદલાઈ” હતી, તે એવી “ભૂલ”નું સુધારણું હતું જેના પર દેવએ પોતાનો હાથ રાખ્યો હતો. પ્રેરિત પ્રવક્ત્રીની પ્રેરણા એ જ ઘરમાં હાજર હતી જ્યાં 1843નું ચાર્ટ “બદલીને” 1850નું ચાર્ટ બનાવવામાં આવ્યું, અને લેવીયવ્યવસ્થા છવીસના સાત સમય તે ચાર્ટ પર તેમ જ અંકિત રહ્યા જેમ તેઓ 1843ના ચાર્ટ પર હતા.
The second commandment includes another piece of this prophetic puzzle, for it identifies that God counts the generations until He visits the iniquity that occurs. 1863, began the first of four generations of the Seventh-day Adventist church, for the Millerite movement ended at that point.
Dua ya amri inajumuisha sehemu nyingine ya fumbo hili la kiunabii, kwa maana inaonesha kwamba Mungu huzihesabu vizazi mpaka atakapoadhibu uovu unaotendeka. Mwaka 1863 ulianza wa kwanza wa vizazi vinne vya kanisa la Waadventista Wasabato, kwa kuwa vuguvugu la Millerite lilifikia mwisho wake wakati huo.
The two tables of the Ten Commandments typify the two tables of Habakkuk, but they also typify the two wave loaves of Pentecost, which were the only offering in the sanctuary service that included sin. The manifestation of God’s power in the giving of the Ten Commandments, the manifestation of God’s power at the Pentecostal outpouring and the manifestation of God’s power in the history of the two charts of the Millerites, all typify the final manifestation of the outpouring of the Holy Spirit in the latter rain. The two wave loaves of Pentecost represent the one hundred and forty-four thousand who are lifted up as an ensign during the latter rain.
ff രണ്ട് പാറപ്പലകകളായ പത്ത് കല്പനകൾ, ഹബക്കൂക്കിന്റെ രണ്ട് പലകകളുടെ പ്രതീകമാണ്; അതുപോലെ തന്നേ, പെന്തെക്കൊസ്തു ദിനത്തിലെ രണ്ട് ആലയാട്ടു അപ്പങ്ങളുടെയും പ്രതീകമാണ്; അവയാണ് വിശുദ്ധമന്ദിരശുശ്രൂഷയിൽ പാപം ഉൾക്കൊണ്ടിരുന്ന ഏക വഴിപാടു. പത്ത് കല്പനകൾ നല്കപ്പെട്ടപ്പോൾ ദൈവശക്തി പ്രകടമായതും, പെന്തെക്കൊസ്തിലെ ഒഴുക്കിപ്പകർച്ചയിൽ ദൈവശക്തി പ്രകടമായതും, മില്ലറൈറ്റുകളുടെ രണ്ട് ചാർട്ടുകളുടെ ചരിത്രത്തിൽ ദൈവശക്തി പ്രകടമായതും എല്ലാം ചേർന്ന്, അന്ത്യമഴയിൽ പരിശുദ്ധാത്മാവിന്റെ ഒഴുക്കിപ്പകർച്ചയുടെ അന്തിമ പ്രകടനത്തിന്റെ പ്രതീകങ്ങളാകുന്നു. പെന്തെക്കൊസ്തിലെ രണ്ട് ആലയാട്ടു അപ്പങ്ങൾ, അന്ത്യമഴക്കാലത്ത് ഒരു പതാകയായി ഉയർത്തപ്പെടുന്ന ഒരു ലക്ഷം നാൽപ്പത്തിനാലായിരത്തെ പ്രതിനിധീകരിക്കുന്നു.
The Pentecostal wave loaves were to be prepared with “leaven”, which represents sin, but the leaven was destroyed by the process of baking.
Лавашҳои мавҷи Пантикост бояд бо «хамиртуруш» тайёр карда мешуданд, ки рамзи гуноҳ аст, аммо хамиртуруш тавассути раванди пухтан нобуд карда мешуд.
In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.
Pendant ce temps, comme une foule innombrable de personnes s’était rassemblée, au point qu’elles se foulaient les unes les autres, il se mit à dire d’abord à ses disciples : Gardez-vous du levain des Pharisiens, qui est l’hypocrisie. Luc 12:1.
The wave loaves were a first fruit offering.
Les pains agités constituaient une offrande de prémices.
Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the Lord. Leviticus 23:17.
كم سوف تُخرجون من مساكنكم رغيفين للترديد من عُشرين من دقيق الإيفة؛ يكونان من دقيق ناعم؛ يُخبزان بخمير؛ إنهما باكورة للرب. اللاويين 23:17.
The one hundred and forty-four thousand are the first fruit offering in the last days.
144,000 እቶም ናይ መወዳእታ መዓልታት በዅሪ መስዋእቲ እዮም።
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
Et je regardai, et voici, l’Agneau se tenait sur la montagne de Sion, et avec lui cent quarante-quatre mille personnes, ayant le nom de son Père écrit sur leurs fronts. Et j’entendis une voix venant du ciel, comme le bruit de grandes eaux, et comme le bruit d’un grand tonnerre; et j’entendis la voix de joueurs de harpe, jouant de leurs harpes. Et ils chantaient comme un cantique nouveau devant le trône, et devant les quatre êtres vivants et les anciens; et personne ne pouvait apprendre ce cantique, sinon les cent quarante-quatre mille, qui avaient été rachetés de la terre. Ce sont ceux qui ne se sont point souillés avec des femmes; car ils sont vierges. Ce sont ceux qui suivent l’Agneau partout où il va. Ce sont ceux qui ont été rachetés d’entre les hommes, comme des prémices pour Dieu et pour l’Agneau. Et dans leur bouche il ne s’est point trouvé de fraude; car ils sont irrépréhensibles devant le trône de Dieu. Apocalypse 14:1–5.
The class of worshippers in the last days who never die, represented by Elijah will have fully overcome sin, for the fire of purification that is brought upon them by the Messenger of the Covenant, thoroughly bakes out and removes the leaven, from the sons of Levi.
Kundi la waabuduo katika siku za mwisho wasioonja mauti kamwe, lililowakilishwa na Eliya, litakuwa limeshinda dhambi kikamilifu; kwa maana moto wa utakaso unaoletwa juu yao na Mjumbe wa Agano huiteketeza kabisa na kuiondoa chachu kutoka kwa wana wa Lawi.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Voyez, j’enverrai mon messager, et il préparera le chemin devant moi ; et le Seigneur, que vous cherchez, viendra soudain à son temple, oui, le messager de l’alliance, que vous prenez plaisir à voir ; voici, il viendra, dit l’Éternel des armées. Mais qui pourra soutenir le jour de sa venue ? et qui subsistera lorsqu’il paraîtra ? Car il est comme le feu du fondeur, et comme la potasse des foulons. Il s’assiéra comme celui qui affine et purifie l’argent ; il purifiera les fils de Lévi, et les épurera comme l’or et l’argent, afin qu’ils présentent à l’Éternel des offrandes avec justice. Alors l’offrande de Juda et de Jérusalem sera agréable à l’Éternel, comme aux anciens jours, et comme aux années d’autrefois. Malachie 3:1–4.
The offering that is “as the days of old” is the Pentecostal wave offering of two loaves. It was lifted up as an offering, identifying the two prophets that were slain in the streets, and who are then lifted up to heaven as an ensign, at the beginning of the Sunday law crisis.
L’offrande qui est « comme aux jours d’autrefois » est l’offrande agitée de la Pentecôte, composée de deux pains. Elle fut élevée comme une offrande, désignant les deux prophètes qui furent mis à mort dans les rues, puis élevés au ciel comme un étendard, au commencement de la crise de la loi du dimanche.
When Aaron produced his golden calf, he pronounced that the calf was the gods that had brought them out of Egypt, and then proclaimed a feast to the Lord.
जब हारून ने अपना सोने का बछड़ा बनाया, तब उसने घोषणा की कि वही बछड़ा वे देवता हैं जिन्होंने उन्हें मिस्र से निकाला था, और फिर उसने यहोवा के लिये एक पर्व की उद्घोषणा की।
And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. Exodus 32:4, 5.
Waxuu ka qaatay gacantooda, oo wuxuu ku qaabeeyey qalin xardhan, dabadeedna wuxuu ka sameeyey weyl la shubay; markaasay yidhaahdeen, Kuwanu waa ilaahyadaadii, Israa'iilow, kuwii kaa soo bixiyey dalkii Masar. Oo Haaruun markuu taas arkay, ayuu hortiisa ka dhisay meel allabari; Haaruunna wuxuu ku dhawaaqay, oo yidhi, Berrito waxaa jiri doona iid Rabbiga loo sameeyo. Baxniintii 32:4, 5.
When the northern kingdom of Israel broke away from the southern kingdom of Judah, Jeroboam, the first king of Israel purposely introduced a counterfeit worship service in two cities, made the same pronouncement as Aaron, claiming his two golden calves were the gods that brought them out of Egypt, and ordained a counterfeit feast as had Aaron.
Khi vương quốc phía bắc của Y-sơ-ra-ên ly khai khỏi vương quốc phía nam là Giu-đa, Giê-rô-bô-am, vị vua đầu tiên của Y-sơ-ra-ên, đã cố ý thiết lập một nghi lễ thờ phượng giả mạo tại hai thành, lặp lại chính lời tuyên bố của A-rôn, xưng rằng hai con bò vàng của mình là các thần đã đem họ ra khỏi Ai Cập, và lập nên một kỳ lễ giả mạo như A-rôn đã làm.
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.
තෙරොබොවම් තම සිත තුළ මෙසේ කීවේය: දැන් රාජ්යය දාවිද්ගේ ගෘහය වෙත නැවත හැරී යනු ඇත. මේ ජනතාව යෙරුසලමේ ස්වාමීන්වහන්සේගේ ගෘහයට පූජා කිරීමට ඉහළට ගියහොත්, එවිට මේ ජනතාවගේ සිත ඔවුන්ගේ ස්වාමියා වන යූදාහි රජ රෙහොබොවම් වෙත නැවත හැරී යනු ඇත; ඔවුහු මා මරා දමා යූදාහි රජ රෙහොබොවම් වෙත නැවත යනු ඇත. එබැවින් රජ උපදෙස් ගෙන, රන් වස්සෝ දෙදෙනෙකු සාදා, ඔවුන්ට මෙසේ කීය: යෙරුසලමට ඉහළට යෑම ඔබට අධිකය; ඊශ්රායෙල්වරුනි, මෙන්න, මිසර දේශයෙන් ඔබව ගෙනා ඔබගේ දෙවිවරු. ඔහු එකෙක බේතෙල්හි තැබුවේය, අනෙක දාන්හි තැබුවේය. මේ කාරණය පාපයක් විය; මන්ද ජනතාව එකෙකා ඉදිරියෙහි නමස්කාර කිරීමට දාන් දක්වාම ගියහ. ඔහු උස ස්ථානවල ගෘහයක්ද සෑදුවේය, ලේවීගේ පුත්රයන්ගෙන් නොවූ, ජනතාවගේ පහත්ම පන්තියෙන් පූජකයන් පත් කළේය. තෙරොබොවම් අටවන මාසයේ, එනම් මාසයේ පහළොස්වන දින, යූදාහි ඇති මංගල්යය හා සමාන මංගල්යයක් පිහිටුවා, පූජාසනය මත පූජාවක් ඔප්පු කළේය. ඔහු තමා සාදාගත් වස්සන්ට බේතෙල්හි මෙසේ පූජා කරමින්, තමා සාදාගත් උස ස්ථානවල පූජකයන් බේතෙල්හි තැබුවේය. එසේ ඔහු බේතෙල්හි තමා සාදාගත් පූජාසනය මත, අටවන මාසයේ පහළොස්වන දින, එනම් තමාගේ සිතින් යෝජනා කළ මාසයේදී, ඊශ්රායෙල් පුත්රයන් සඳහා මංගල්යයක් පිහිටුවා, පූජාසනය මත පූජාව ඔප්පු කර සුවඳදුම් දල්වා යවමින් සිටියේය. 1 රාජාවලිය 12:26–33.
Dan means judgment, and represents a state; Bethel means the house of God. With Aaron’s rebellion as with king Jeroboam’s the symbols identify the combination of church and state that ultimately takes place at the Sunday law in the United States.
Dan signifie jugement et représente un état ; Bethel signifie la maison de Dieu. Dans la rébellion d’Aaron comme dans celle du roi Jéroboam, les symboles désignent l’union de l’Église et de l’État qui s’accomplit finalement lors de la loi du dimanche aux États-Unis.
The Sunday law occurs at the end of Adventism and in the beginning of Adventism, the movement, which had been identified as the Protestant horn in the summer of 1844, came together legally with the Republican horn. Thus, Aaron and Jeroboam’s rebellion represents both 1863, and the soon-coming Sunday law.
Pas de dimanche survient à la fin de l’adventisme, et au commencement de l’adventisme, le mouvement, qui avait été identifié comme la corne protestante durant l’été 1844, s’unit légalement à la corne républicaine. Ainsi, la rébellion d’Aaron et de Jéroboam représente à la fois 1863 et la loi du dimanche imminente.
The reason that the messenger of the covenant purifies the “sons of Levi” and not any other of the tribes, is because at the rebellion of Aaron’s golden calf, it was the Levites that stood with Moses. For their faithfulness, they were then made the tribe that represented the priesthood, an honor which had been previously designed to consist of the firstborn of each of the tribes. This is why Jeroboam made sure that his counterfeit priesthood was not of the sons of Levi, and instead made his priesthood “of the lowest of the people, which were not of the sons of Levi.”
Sebab utusan perjanjian itu mentahirkan “anak-anak Lewi” dan bukan suku-suku yang lain, ialah kerana pada waktu pemberontakan anak lembu emas Harun, orang Lewilah yang berdiri bersama Musa. Oleh kesetiaan mereka, mereka kemudian dijadikan suku yang mewakili keimamatan, suatu kehormatan yang sebelumnya telah ditetapkan untuk terdiri daripada anak-anak sulung setiap suku. Inilah sebabnya Yerobeam memastikan bahawa keimamatan palsunya bukan daripada anak-anak Lewi, sebaliknya ia menjadikan imam-imamnya “daripada orang yang paling rendah antara rakyat, yang bukan daripada anak-anak Lewi.”
The sons of Levi are those that are purified by fire as an ensign, or wave offering during the Sunday law crisis. The history of the Sunday law crisis in the last days, was typified by the crisis of 1863, when the newly identified Protestant horn became legally attached to the Republican horn. We have one more line of history to address before we begin to work through the passages we have just referenced.
ئوغۇللىرى لاۋى شۇلاركى، يەكشەنبە قانۇنى كىرىزىسى جەريانىدا بەلگە، ياكى لەيلەتمە قۇربانلىق سۈپىتىدە ئوت بىلەن پاكلىنىدۇ. ئاخىرقى كۈنلەردىكى يەكشەنبە قانۇنى كىرىزىسىنىڭ تارىخى 1863-يىلدىكى كىرىزىس بىلەن تىپلاشتۇرۇلغان بولۇپ، شۇ ۋاقىتتا يېڭىدىن تونۇلغان پروتېستانت مۈڭگۈز قانۇنىي جەھەتتىن جۇمھۇرىيەتچى مۈڭگۈزگە باغلانغان ئىدى. بىز ھازىرلا ئىشارە قىلغان بۆلەكلەرنى تەكشۈرۈپ چىقىشنى باشلاشتىن ئىلگىرى، مۇراجىئەت قىلىشقا تېگىشلىك يەنە بىر تارىخ سىزىقىمىز بار.
That line is the year 1856, and we will address that in our next article.
Aquela linha é o ano de 1856, e trataremos disso em nosso próximo artigo.
“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.
“Het komen van Christus als onze Hogepriester naar het allerheiligste, tot de reiniging van het heiligdom, zoals voorgesteld in Daniël 8:14; het komen van de Zoon des mensen tot de Oude van dagen, zoals weergegeven in Daniël 7:13; en het komen van de Heere tot Zijn tempel, voorzegd door Maleachi, zijn beschrijvingen van dezelfde gebeurtenis; en dit wordt ook voorgesteld door de komst van de bruidegom tot de bruiloft, zoals door Christus beschreven in de gelijkenis van de tien maagden, in Mattheüs 25.” The Great Controversy, 426.