The testimony of Jeroboam’s rebellion is also the history of ancient Israel’s division into two nations. The northern kingdom made up of ten tribes was known as Israel, or sometimes Ephraim, and the southern kingdom was known as Judah. In the time of Ezekiel, the kingdom had already been two kingdoms for many years, and in chapter thirty-seven, Ezekiel was given a prophecy identifying that the two kingdoms would once again become one nation. That prophecy was fulfilled in the beginning history of the earth beast (the United States), and is fulfilled for the final time at the end of the United States, for Jesus always illustrates the end of a thing, with the beginning of a thing.
Şehadeta serhildana Yeroboam jî dîroka dabeşbûna Îsraêla kevnar e bo du neteweyan. Padîşahiya bakur, ku ji deh eşîran pêk hatibû, bi navê Îsraêl, an jî hinek caran Efrayim, tê nasîn; û padîşahiya başûr bi navê Yehûda tê nasîn. Di dema Hezekêl de, padîşahî ji ber gelek salan berê bûbû du padîşahî; û di beşa sî û heftan de, pêxemberiyek ji Hezekêl re hat dayîn ku diyar dike ev du padîşahî dê careke din bibin yek netewe. Ew pêxemberî di dîroka destpêkê ya heywana erdê de (Dewletên Yekbûyî) hat cîbicîkirin, û bo cara dawî jî di dawiya Dewletên Yekbûyî de tê cîbicîkirin; ji ber ku Îsa her dem dawiya tiştekî bi destpêka wê nîşan dide.
The rebellion of Jeroboam at the time that Israel was divided into two kingdoms, represents a rebellion at the beginning of the United States, and also at the end of the United States. The rebellion in the beginning and ending of the United States includes the joining of two kingdoms. Revelation chapter eighteen, as repeatedly cited from the writings of Sister White in these articles, represents two calls to the churches. The two nations that are joined during the hour of the Sunday law crisis is the one-hundred and forty-four thousand, and God’s other flock that are still in Babylon.
Ukuvukela kukaJerobowamu ngesikhathi lapho u-Israyeli ehlukaniswa waba yimibuso emibili, kumele ukuvukela ekuqaleni kwe-United States, futhi futhi ekugcineni kwe-United States. Ukuvukela ekuqaleni nasekugcineni kwe-United States kuhlanganisa ukuhlangana kwemibuso emibili. IsAmbulo isahluko seshumi nesishiyagalombili, njengoba sicashunwa ngokuphindaphindiwe emibhalweni kaDade White kulezi zihloko, simele izimemo ezimbili emasontweni. Izizwe ezimbili ezihlangana ngesikhathi sehora lenhlekelele yomthetho weSonto yilabo abayizinkulungwane eziyikhulu namashumi amane nane, kanye nomunye umhlambi kaNkulunkulu oseseBabiloni.
The two nations that were joined in the Millerite history were Judah and Ephraim. They were joined when the individual indignations against the two kingdoms respectively ended in 1798 and then in 1844. The word “moreover” in Ezekiel chapter thirty-seven, allows us to be certain of this application. The word “moreover” means to place the message that follows “moreover,” over the message that preceded the word “moreover.”
Amawanga abiri agaagattibwa mu byafaayo by’AbaMillerite gaali Yuda ne Efulayimu. Gaagattibwa obusungu obw’enjawulo obwakwatagana n’obwakabaka obwo obubiri bwe bwatuuka ku nkomerero yaabwo, buli emu ku bwakabaka obwo, mu 1798 era oluvannyuma mu 1844. Ekigambo “ate era” mu ssuula ya amakumi asatu mu musanvu eya Ezeekyeri kitusobozesa okukakasa ennyonnyola eno. Ekigambo “ate era” kitegeeza okuteeka obubaka obuddirira “ate era” waggulu ku bubaka obwasooka ekigambo “ate era.”
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. Ezekiel 37:15–17.
ئینجا پەیڤا یەزدان جارەکی تر بۆ من هات و گوت: «هەروەها تۆی کوڕی مرۆڤ، دارێک بۆ خۆت وەرگرە و لەسەر بنووسە: بۆ یەهودا، و بۆ نەوەی ئیسرائیل هاوڕێکانی ئەو. پاشان دارێکی تر وەرگرە و لەسەر بنووسە: بۆ یوسف، دارەکەی ئەفرایم، و بۆ هەموو ماڵی ئیسرائیل هاوڕێکانی ئەو. ئینجا ئەوان بە یەکەوە بپەیوەستێنە بۆ یەک دار؛ جا لە دەستی تۆدا دەبنە یەک.» حیزقیال 37:15–17
Ezekiel is applying the prophetic principle of repeat and enlarge when he states, “moreover.” Ezekiel is to take two sticks, one for Judah and one for Ephraim, and take the prophecy illustrated with the two sticks and place it over the top of the previous prophecy. The previous prophetic illustration began in verse one when Ezekiel was carried to a valley of dead dry bones.
Hesekieli ari gukoresha ihame ry’ubuhanuzi ryo gusubiramo no kwagura igihe avuga ati: “Byongeye kandi.” Hesekieli ategetswe gufata inkoni ebyiri, imwe ya Yuda n’indi ya Efurayimu, maze agashyira ubuhanuzi bugaragajwe n’izo nkoni ebyiri hejuru y’ubuhanuzi bwabanje. Ishusho y’ubuhanuzi yabanje yatangiye ku murongo wa mbere igihe Hesekieli yajyanwaga mu kibaya cy’amagufwa yumye yapfuye.
The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.
Na tukumbati twami diboko dia Mfumu, ayi wankutwala mu Mzimu wa Mfumu, nundibika pakati pa chidikha chimene chidadzala ndi mafupa. Ndipo wankuyendetsa kuzungulira iwo; ndipo taonani, adali ambiri kwambidi m’chikhalidwe cha chidikha chija; ndipo taonani, adali ouma kwambiri. Ndipo wankuti kwa ine, Mwana wa munthu, kodi mafupa awa angakhale ndi moyo? Ndipo ine ndinayankha, Ee, Ambuye Yehova, inu mudziwa. Ndiponso wankuti kwa ine, Losera pa mafupa awa, ndipo uwauze iwo, Inu mafupa ouma, mverani mau a Mfumu. Atero Ambuye Yehova kwa mafupa awa: Taonani, ndidzalowetsa mpweya mwa inu, ndipo mudzakhala ndi moyo. Ndipo ndidzaika minofu pa inu, ndi kubweretsa mnofu pa inu, ndi kukuphimbani ndi khungu, ndi kuyika mpweya mwa inu, ndipo mudzakhala ndi moyo; ndipo mudzadziwa kuti Ine ndine Mfumu. Motero ndinalosera monga ndinalamulidwira; ndipo pamene ndinalosera, panali phokoso, ndipo taonani, kugwedezeka; ndipo mafupa anasonkhana pamodzi, fupa ku fupa lake. Ndipo pamene ndinapenya, taonani, minofu ndi mnofu zinamera pa iwo, ndipo khungu linawaphimba kumwamba kwake: koma munalibe mpweya mwa iwo. Pamenepo wankuti kwa ine, Losera ku mphepo, losera, mwana wa munthu, ndipo uuze mphepo, Atero Ambuye Yehova; Bwera kuchokera ku mphepo zinayi, iwe mpweya, ndipo puma pa ophedwa awa, kuti akhale ndi moyo. Motero ndinalosera monga anandilamulira; ndipo mpweya unalowa mwa iwo, ndipo adakhala ndi moyo, ndipo anaimirira pa mapazi awo, gulu lalikulu kwambiri. Pamenepo wankuti kwa ine, Mwana wa munthu, mafupa awa ndi nyumba yonse ya Israeli: taonani, iwo akunena, Mafupa athu auma, ndipo chiyembekezo chathu chatayika: ife tadulidwa kutali chifukwa cha mbali zathu. Chifukwa chake losera, ndipo uwauze iwo, Atero Ambuye Yehova; Taonani, inu anthu anga, ndidzatsegula manda anu, ndi kukutulutsani m’manda anu, ndi kukubweretsani m’dziko la Israeli. Ndipo mudzadziwa kuti Ine ndine Mfumu, pamene ndatsegula manda anu, inu anthu anga, ndi kukutulutsani m’manda anu, Ndipo ndidzaika Mzimu wanga mwa inu, ndipo mudzakhala ndi moyo, ndipo ndidzakukhazikani m’dziko lanu la inu nokha: pamenepo mudzadziwa kuti Ine Mfumu ndayankhula, ndipo ndachita, atero Mfumu. Ezekieli 37:1–14.
From the very beginning of these articles, we have shown that the valley of dead bones represents God’s people in the last days, and that the message of the four winds that causes them to stand upon their feet as a mighty army, is the Midnight Cry message identifying Islam of the third Woe. Sister White identifies the bones as God’s people.
Amahinguriro y’izi nyandiko agitangira, twerekanye ko ikibaya cy’amagufwa yumye gishushanya ubwoko bw’Imana mu minsi ya nyuma, kandi ko ubutumwa bw’imiyaga ine butuma buhagurukira ku birenge byabwo nk’ingabo ikomeye, ari bwo Butumwa bw’Ijwi ryo mu Gicuku bugaragaza Isilamu yo mu wa gatatu. Mushiki wa Mweru agaragaza ayo magufwa nk’ubwoko bw’Imana.
“I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.
“Ndeteka kalamu yangu chini, nami nainua roho yangu katika maombi, ili Bwana awavuvie watu wake waliomrudia nyuma, walio kama mifupa mikavu, wapate kuishi.” General Conference Bulletin, February 4, 1893.
We have shown in previous articles that the prophetic message identifying July 18, 2020, was erroneous, and that the false proclamation marked the arrival of the first disappointment and tarrying time in the parable of the ten virgins. Though the proclamation of time was legitimate in the Millerite period, after 1844, there was never to be another message hung upon time. When Future for America made the proclamation of July 18, 2020, they slid back to a history that the proclamation of time was acceptable and in so doing they sinned, and they were slain in the street of the great city of Revelation chapter eleven. Dead in the street, they then needed to be resurrected, as were the two witnesses after three and a half days.
Kumala wa imwenho mu byandiko bya ku ntanshi ukuti ubutumwa bwa buprofeti bwatondekanyanga itariki ya 18 Julayi 2020 bwali bwa bufi, era ukuti ukulangilila kwa bufi kwalangele ukufika kwa kulefukila kwa ntanshi n’igihe kya kulindilila mu kifwanekeso kya banyina-isungu ikumi. Nangwa ukuti ukulangilila kw’igihe kwali kwa mwine mu nshita ya baMillerite, panuma ya 1844, tekwali kusangwa na kabili ubutumwa na bumobekwa pa gihe. Ilyo Future for America yalangilile itariki ya 18 Julayi 2020, yasheleleko ku mateka umo ukulangilila kw’igihe kwali kwitavye, kabili mu kucita ifyo yalifwishe, era yalipaiwe mu musebo wa musumba mukalamba wa mu Kusokolola chapitala eleveni. Bafwile mu musebo, eico calibafye ukuti babukwe na kabili ku kufwa, nga fintu ba kamboni babili nabo babukilwe panuma ya nshiku shitatu ne citika.
“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.
“Mapfupa makavu yanahitaji kutiwa pumzi na Roho Mtakatifu wa Mungu, ili yapate kuingia katika utendaji, kana kwamba kwa ufufuo kutoka kwa wafu.” Bible Training School, December 1, 1903.
In previous articles we have shown that the message of the four winds that resurrects the two witnesses, is the message of Islam of the third Woe, and that the message is the Midnight Cry message of the last days. Ezekiel says, “moreover,” and in so doing identified that during the history that illustrates the proclamation of the Midnight Cry, two sticks, one represented as Ephraim and one as Judah, were to be joined together and become one nation. The parable of the ten virgins is fulfilled in the last days, “to the very letter,” as it was fulfilled in Millerite history. In the period when the Midnight Cry was fulfilled in the Millerite history, and again in the fulfillment of the last days, “two sticks” were and will be joined together.
Mu bitabo byabanje twerekanye ko ubutumwa bw’imiyaga ine buzura abaziranenge babiri ari ubutumwa bw’Isilamu bwo ku Cyago cya gatatu, kandi ko ubwo butumwa ari ubutumwa bw’Imiborogo yo mu gicuku bwo mu minsi y’imperuka. Ezekiyeli aravuga ati, “byongeye kandi,” kandi mu kubigenza atyo yagaragaje ko mu mateka ashushanya itangazwa ry’Imiborogo yo mu gicuku, inkoni ebyiri, imwe ihagarariwe nka Efurayimu indi nka Yuda, zagombaga guhuzwa hamwe zikaba ishyanga rimwe. Umugani w’abakobwa cumi buzuye mu minsi y’imperuka, “nk’uko inyuguti zose ziri,” nk’uko nawo wasohoye mu mateka y’Abamilerite. Mu gihe Imiborogo yo mu gicuku yasohoraga mu mateka y’Abamilerite, kandi nanone mu isohozwa ryo mu minsi y’imperuka, “inkoni ebyiri” zari kandi zizahuzwa hamwe.
The two sticks represented the northern (Ephraim) and southern kingdoms (Judah) of ancient Israel. We have also shown that William Miller was typified by Elijah, and that during the three-and-a-half years of drought Elijah had gone to the widow of Zarephath.
ئەو دوو دارییە نوێنەرایەتیی شانشینی باکوور (ئەفرایم) و شانشینی باشووری (یەهودا)ی ئیسرائیلی کۆن دەکرد. هەروەها نیشانمان داوە کە ویلیام میلەر لەلایەن ئیلیا وێنا کراوە، و کە لە ماوەی ئەو سێ ساڵ و نیوەی وشکەساڵییەدا ئیلیا چووە لای بێوەژنەکەی سارەفتا.
And the word of the Lord came unto him, saying, Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee. So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand. And she said, As the Lord thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son. For thus saith the Lord God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the Lord sendeth rain upon the earth. And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days. 1 Kings 17:8–15.
Och Yehova’s ord kom till honom och sade: ”Stå upp, gå till Sarefat, som hör till Sidon, och bo där. Se, jag har befallt en änkekvinna där att försörja dig.” Då stod han upp och gick till Sarefat. Och när han kom till stadens port, se, där var änkekvinnan och samlade ved. Han ropade till henne och sade: ”Hämta mig, jag ber dig, litet vatten i ett kärl, så att jag får dricka.” Och medan hon gick för att hämta det, ropade han efter henne och sade: ”Ta också med dig, jag ber dig, en bit bröd i din hand.” Men hon sade: ”Så sant Yehova, din Gud, lever, jag har inte en kaka, utan bara en handfull mjöl i krukan och litet olja i flaskan. Och se, jag samlar nu ihop två vedträn, så att jag kan gå in och laga till det åt mig och min son, för att vi skall äta det och sedan dö.” Då sade Elia till henne: ”Frukta inte. Gå och gör som du har sagt. Men baka först därav en liten kaka åt mig och kom hit med den, och sedan kan du baka åt dig och din son. Ty så säger Yehova, Israels Gud: Mjölet i krukan skall inte ta slut, och oljan i flaskan skall inte tryta, till den dag då Yehova låter regn falla på jorden.” Och hon gick och gjorde enligt Elias ord. Och hon, och han, och hennes hus, åt under många dagar. 1 Kungaboken 17:8–15.
The “many days” in the passage is the three-and-a-half years that Ahab searched for Elijah and represented the twelve-hundred-and-sixty years of papal persecution. Concerning the “many days” of papal persecution, Jesus said:
Mawu ga “ʽmengi ga masikuʼ” mu ndime iyi ni myaka itatu na nusu ambayo Ahabu alimtafuta Eliya, nayo iliwakilisha miaka elfu moja mia mbili na sitini ya mateso ya upapa. Kuhusu “mengi ga masiku” ga mateso ya upapa, Yesu alisema:
And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:22.
Kandi iminsi iyo itagabanywa, nta muntu n’umwe wari kurokoka; ariko ku bw’abatoranyijwe, iyo minsi izagabanywa. Matayo 24:22.
Sister White directly identifies Jesus’ pronouncement of “those days” as the period of papal persecution.
Ndugu White anautambulisha moja kwa moja tamko la Yesu la “siku zile” kuwa ni kipindi cha mateso ya kipapa.
“The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266, 267.
“Ecclesia y’okuswibwa tikwagumiire mu kiseera kyonna eky’emyaka 1260. Katonda, olw’okusaasira abantu Be, yakendeeza ku bbanga ery’okugezesebwa kwabwe okw’omuliro. Ng’alagula ku ‘kubonyaabonyezebwa okunene’ okwali kujja okugwa ku kkanisa, Omulokozi yagamba nti: ‘Singa ennaku ezo tezaali kukendeezebwa, tewaali walokokawo muntu n’omu: naye ku lw’abalonde, ennaku ezo zirikkendeezebwa.’ Matayo 24:22. Olw’obuyinza bw’Enkyukakyuka y’eddiini, okuyigganyizibwa kwakomekkerezebwa nga 1798 tannatuuka.” Olutalo Olukulu, 266, 267.
The “many days” that Elijah was sustained by the widow, were also the “many days” of papal persecution identified by Daniel.
“많은 날들” 동안 엘리야가 그 과부에게 부양을 받았던 그 기간은, 다니엘이 밝혀 준 교황권의 박해의 “많은 날들”이기도 하였다.
And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.
Û yên ku di nav gel de têgihîştin hene, dê gelek kesan fêr bikin; lê ew dê bi شمشêrê، bi agirê، bi dîlgirtinê û bi talankirinê، gelek rojan bikevin. Û gava ku ew bikevin, bi alîkariyek piçûk dê bên alîkarîkirin; lê gelek kes dê bi pesindarîyên xapîner bi wan ve girêbidin. Û hin ji wan ku têgihîştin hene dê bikevin, da ku ew bên ceribandin, bên paqijkirin, û bên سپیکراندن heta dema dawiyê; ji ber ku hîn jî ew ji bo demek diyarkirî ye. Daniel 11:33–35.
The “time of the end,” which is also the “time appointed” in the verses, was 1798, and it marked the end of papal persecution, as had been typified by Elijah’s time with the widow of Zarephath. In that history the widow, representing an unmarried church, was identified as the church in the wilderness in chapter twelve of the book of Revelation. She was gathering two sticks, not one stick or ten sticks, but two sticks. Ezekiel was to take two sticks, one for the northern kingdom of Israel and one for the southern kingdom of Israel and join them together to make one stick. Those two kingdoms had both been scattered for twenty-five hundred and twenty years, but God’s promise was that He would gather them. The woman was gathering the two sticks that were to be joined together, and she was doing so “until the day that the Lord sendeth rain upon the earth.”
Verse vahle “time of the end,” aa nakwena “time appointed,” li 1798, kihi aashindike kuhela kwa upalwilo wa kipapa, nge handje vyatwa omuifwano moshikhathi sha Elia pamwe nomufuko wa Zarephath. Moshilando shosho, omufuko, a pewa omuthindo gwongeleka ngenge ongeleka ina yamwana, a holoka ngaaye ongeleka mombuwa moshitopolwa sha omulongo gwomwi yombapulo ya Embololo. Oye a li ta onganeke omiti mbali, kashi omuti gumwe nande omiti omulongo, nde omiti mbali. Ezekiel a li ta pewa okutwala omiti mbali, gumwe gwouhamba woumbangalantu waIsrael na gumwe gwouhamba woumbangulumbweti waIsrael, nokuyalakanitha pamwe kuti yi ninge omuti gumwe. Ouhamba oo mbali aushe a li ga handukilwa momido omafele avali nanhe nomilongo mbali, nde eudaneko lyaKalunga olya li kutya Oye ote ga ongela pamwe. Omukainhu oye a li ta onganeke omiti mbali odo da li tadi ka ya yalikana pamwe, nde oye a li ta ningi ngaho “fiyo efiku olo Omwene ta tumu odula kombada yedu.”
The day when the Lord sent “rain” was identifying the Midnight Cry of Millerite history, that reached its conclusion on October 22, 1844, when the Messenger of the Covenant suddenly came to the temple He had erected from 1798 (the end of the first indignation), through until October 22, 1844 (the end of the last indignation). In that period of time, the Midnight Cry message, represented in Ezekiel’s illustration of the valley of bones was fulfilled, when the two sticks of the northern and southern kingdoms were joined to form one nation, with one king, for on October 22, 1844, Christ came before the Father and received a kingdom.
Olunaku Mukama lwe yatumamu “enkuba” lwali lulaga Okukaaba okw’Ekiro kya wakati okw’omu byafaayo by’AbaMillerite, okwatuka ku nkomerero yaakwo nga October 22, 1844, Omubaka w’Endagaano bwe yajja mangu mu yeekaalu gye yazimba okuva mu 1798 (enkomerero y’obusungu obusooka), okutuusa ku October 22, 1844 (enkomerero y’obusungu obusembayo). Mu kiseera ekyo, obubaka bw’Okukaaba okw’Ekiro kya wakati, obukiikirirwa mu kifaananyi kya Ezeekyeri eky’ekiwonvu eky’amagumba, bwatuukirizibwa, emiggo ebiri egy’obwakabaka obw’omu bukiikakkono n’obw’omu bukiikaddyo bwe gyagattibwa okukola eggwanga limu, nga lirina kabaka omu, kubanga nga October 22, 1844, Kristo yajja mu maaso ga Kitaawe era n’aweebwa obwakabaka.
“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.
“Kutya kwa Kristo nga Mupisopi wetu Mukulu mu hantu Hetukile Muno, kupwila kusangululwa kwa hantu hatukile, nga vyasololwa muli Daniele 8:14; kutya kwa Mwana wa muntu kuli wa Kale wa Mazuba, nga vyalembwa muli Daniele 7:13; ne kutya kwa Mwata ku tempile yakwe, nga vyapolofetwa na Malaki, vyose vino mashapulo a cintu cimo pene; kabili ici na co cileiminishiwa na kutya kwa mushibwinga ku bwinga, uko kwalandwa na Kristo mu cilangililo ca bakalamba ikumi, ca Mateo 25.” The Great Controversy, 426.
Christ received a kingdom on October 22, 1844, as identified in Daniel.
Kristo akatunga obukama nga Okitobba 22, 1844 bwe buteereddwawo mu Danyeri.
I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.
Ongera burotabani bwa obororo, kandi reeba, omuntu owaisaniire nk’Omwana w’Omuntu yaija n’ebicu eby’eiguru, yaija ahali Owa-Ira n’Ira; bamwe bamumuleetera omu maisho ge. Naaheebwa obushoboorozi, n’ekitiinisa, n’obukama, kugira ngu abantu boona, amahanga, n’endimi byona bamukoreere: obushoboorozi bwe n’obutegyeki obw’emererera ebiro byona, obutaribwaho, kandi n’obukama bwe nibwo butarizikirizibwa. Danieli 7:13, 14.
When Ezekiel’s two sticks are joined together, they have one king over them.
Ezekiel’in iki değneği bir araya getirildiğinde, üzerlerinde tek bir kral olur.
And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.
Na mtumishi wangu Daudi atakuwa mfalme juu yao; nao wote watakuwa na mchungaji mmoja; nao watakwenda pia katika hukumu zangu, na kuzishika amri zangu, na kuzitenda. Nao watakaa katika nchi niliyompa Yakobo mtumishi wangu, ambayo baba zenu walikaa ndani yake; nao watakaa humo, wao, na watoto wao, na watoto wa watoto wao milele; na mtumishi wangu Daudi atakuwa mkuu wao milele. Ezekieli 37:24, 25.
All the prophets agree with one another, and king David is Christ who came before the Father on October 22, 1844, and received a kingdom that had been gathered together from the two sticks of Israel (the northern kingdom) and Judah (the southern kingdom). The scattering of the two kingdoms ended during the forty-six years from 1798 to 1844, as Christ raised a temple that had been desolated and trampled down. When He raised the temple, He then suddenly came unto His temple as the Messenger of the Covenant, in fulfillment of Malachi chapter three. Ezekiel agrees with that fact, for all the prophets agree with one another.
Manabii wote wanakubaliana wao kwa wao, naye mfalme Daudi ni Kristo aliyekuja mbele za Baba tarehe 22 Oktoba 1844, akapokea ufalme uliokuwa umekusanywa pamoja kutoka katika fimbo mbili za Israeli (ufalme wa kaskazini) na Yuda (ufalme wa kusini). Kutawanyika kwa falme hizo mbili kulikoma katika kipindi cha miaka arobaini na sita kuanzia 1798 hadi 1844, Kristo alipoinua hekalu lililokuwa limefanywa ukiwa na kukanyagwa chini. Alipoliinua hekalu, ndipo ghafla akaja kwenye hekalu Lake kama Mjumbe wa Agano, katika utimizo wa Malaki sura ya tatu. Ezekieli anakubaliana na jambo hilo, kwa maana manabii wote wanakubaliana wao kwa wao.
And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. Ezekiel 37:24–27.
Kongwa Daudi, mutum wa bauta ta, dawa sarki wo ti bau; ti mvehe ngudyo kene. Ti ya na tamba ku shari’a sho, ti ya na tsare dokoki sho, a yi sho. Ti ya na za ku tsav ka na nji a Yakubu, bauta ta, a nji va ka ba ahe sho za; ti ya na za ka, ti ngba, ka nza sho, mva ka nza sho ngba, har abada. Kongwa Daudi, bauta ta, dawa prince sho har abada. Na ma, mba yi ma sho alkawari wa salama; dawa alkawari wa har abada ku sho. Mba yi ma sho a wuri sho, mba ya kara sho, mba ya sa Wuri wa Tsarki ta ku tsakiyar sho har abada. Tanti ta mva dawa ku sho; e, mba da Allah sho, ti mvehe da mutanen ta. Ezekiyel 37:24–27.
It is Christ that erects the temple.
Kristo ni we ujojohesya itempeli.
And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.
Na umwambie, ukisema, Bwana wa majeshi asema hivi, akisema, Tazama, mtu ambaye jina lake ni CHIPUKIZI; naye atakua kutoka mahali pake mwenyewe, naye atalijenga hekalu la Bwana: Naam, yeye ndiye atakayelijenga hekalu la Bwana; naye atauchukua utukufu, naye ataketi na kutawala juu ya kiti chake cha enzi; naye atakuwa kuhani juu ya kiti chake cha enzi; na shauri la amani litakuwa kati yao wote wawili. Na zile taji zitakuwa za Helemu, na Tobiya, na Yedaya, na Heni mwana wa Sefania, kuwa ukumbusho katika hekalu la Bwana. Na hao walio mbali watakuja na kujenga katika hekalu la Bwana, nanyi mtajua ya kuwa Bwana wa majeshi amenituma kwenu. Nalo hili litatimia, kama mkiitii kwa bidii sauti ya Bwana Mungu wenu. Zekaria 6:12–15.
Christ is the BRANCH, and He identified that if they destroyed His temple that He would raise it in three days, to which the Jews replied that it took forty-six years to build the temple.
Kristo ni TAWI, naye alitambulisha kwamba kama wangeiharibu hekalu lake, angeilifufua katika siku tatu; ndipo Wayahudi wakajibu kwamba ilichukua miaka arobaini na sita kulijenga hekalu hilo.
Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? John 2:18–20.
Ekyo Abayudaaya ne bamuddamu ne bamugamba nti, Kabonero ki k’otulaga, kubanga okola ebyo bino? Yesu n’addamu n’abagamba nti, Mumenye yeekaalu eno, era mu nnaku ssatu ndigizimusa. Awo Abayudaaya ne boogera nti, Yeekaalu eno yamala emyaka nkaaga mu mukaaga nga bazimba, naawe oligizimusa mu nnaku ssatu? Yokaana 2:18–20.
Christ was speaking of His body in the passage, but all the prophets are speaking more about the last days than the days in which they lived. The resurrection of Christ on the third day, represented the resurrection of the dead bones during the outpouring of the Holy Spirit in the Midnight Cry. The rain that is the subject of Elijah’s testimony, was manifested during the climax of his confrontation with the prophets of Baal and Ashtaroth. It was then demonstrated that the God of Elijah was the true God, and also that Elijah was the true prophet.
Kristo alikuwa akinena kuhusu mwili Wake katika kifungu hicho, lakini manabii wote hunena zaidi juu ya siku za mwisho kuliko juu ya siku walizoishi wenyewe. Ufufuo wa Kristo siku ya tatu uliwakilisha ufufuo wa mifupa iliyokufa wakati wa kumwagwa kwa Roho Mtakatifu katika Kilio cha Usiku wa Manane. Mvua iliyo mada ya ushuhuda wa Eliya ilidhihirishwa wakati wa kilele cha pambano lake na manabii wa Baali na Ashtarothi. Hapo ndipo ilionyeshwa kwamba Mungu wa Eliya alikuwa Mungu wa kweli, na pia kwamba Eliya alikuwa nabii wa kweli.
At the arrival of the first disappointment, it was manifested that the Protestants had become false prophets, as typified by the prophets of Baal and Ashtaroth. The tarrying time then began, and led to the message of the Midnight Cry, that led to Christ suddenly coming to His temple. The Midnight Cry is represented by Ezekiel’s message that brings the bones up as a mighty army. Moreover, during that period (forty-six years), the two sticks were to be joined together to produce one nation, with one king.
Ku gihe c’ukuva intege kwa mbere, vyaragaragaye ko Abaporotesitanti bari babaye abavugishwa b’ibinyoma, nk’uko vyagereranywa n’abavugishwa ba Baali na Ashitaroti. Maze igihe co guteba gihera kiratangura, kandi kijana ku butumwa bw’Ijwi ryo mu Gicugu, ubwabujije Kristo kuza giturumbuka mu rusengero rwiwe. Ijwi ryo mu Gicugu rigereranywa n’ubutumwa bwa Ezekiyeli buzana ayo magufa akavyuka akaba ingabo ikomeye cane. Vyongeye, muri ico gihe nyene (imyaka mirongo ine n’itandatu), izo nkoni zibiri zari zigenewe gufatanywa zikaba kimwe, kugira havemwo ihanga rimwe, rifise umwami umwe.
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:15–23.
Kunnga oqaasia uannut nangeqqilluni pivaa, oqarluni: “Illit, inuk-panik, napparsammik ataatsimik tigusigit, allallutillu ima: ‘Judamut, aammalu Israelikkut qitornaasa ilagisaannut.’ Taava napparsammik allamik tigusigit, allallutillu ima: ‘Josefimut, Efraimip napparsammaanut, aammalu Israelip illoqatigiivisa tamarmik ilagisaannut.’ Taakkulu imminnut ataatsimut katikkit napparsammik ataatsimut; assanni ataatsimik ilineqassapput. Innuttavillu qitornaasa oqarfigippatsit, ‘Tamakkua qanoq isumaqarnerat uatsinnut oqaatigissanngiliuk?’ taava oqarfigissavatit: ‘Naalagaq Guuti oqarpoq: Takuuk, Josefip napparsammanga tigujumaarpara, taanna Efraimip assaaniittoq, aammalu Israelip kinguaariit ilai ilagai; taakkulu peqatigalugit, tassa Judap napparsammanga peqatigalugu, ataatsimut iliumaarpakka, napparsammik ataatsimik saniumaarlugit, aammalu assanni ataatsiussapput.’ Napparsammallu allatassatit assanniissapput isigisinnaasaanni. Oqarfigikkillu: ‘Naalagaq Guuti oqarpoq: Takuuk, Israelikkut qitornaat inuiaqatigiit akornanniit, sumut ingerlaarsimagaluarpataluunniit, tigujumaarpakka, sumilluunniit katersorumaarlugit, nunamullu namminermut isertikkumaarlugit. Nunaannilu, Israelip qaqqaani, inuiaat ataasiusutut iliumaarpakka; kunngilu ataaseq tamarmik kunngiuffigiumaarpai. Inuiaat marlukkunnaassapput, naalagaaffiillu marlukut agguataagaajunnaassallutik naassaanngitsumik. Aamma mingutsitseqqinngisaannassapput guutipilusiminnik, maajunnartuliornerminnik, imaluunniit unioqqutitsinerminnik sorlerpaamilluunniit. Kisianni najugaqarfiinit tamaasa annassimaffigisassavakka, tassanimi ajortuliorsimammata, minguiarumaarlugillu; taamalu innuttanngorumaarpunga, uangalu Guutiuffigiumaarpakka.’ Ezekieli 37:15–23.
The two sticks which the widow was gathering in advance of Elijah’s rain at the Midnight Cry, were the northern and southern kingdoms of Israel that had been scattered and were to be gathered into one nation on October 22, 1844, when the antitypical Day of Atonement began, for the promise was that at that time God “will cleanse them.” The cleansing, representing the Investigative Judgment, began at that time. That gathering of the two sticks must be understood correctly, for God always illustrates the end of a thing with the beginning of a thing.
Emi mti ibili, eyi mjane alikuwa akikusanya kabla ya mvua ya Eliya katika Kilio cha Usiku wa Manane, ilikuwa falme za kaskazini na kusini za Israeli zilizokuwa zimetawanyika na zilizopaswa kukusanywa kuwa taifa moja tarehe 22 Oktoba, 1844, wakati Siku ya Upatanisho ya kiwakilishi halisi ilipoanza, kwa maana ahadi ilikuwa kwamba wakati huo Mungu “atawatakasa.” Kutakaswa huko, kukiwakilisha Hukumu ya Uchunguzi, kulianza wakati huo. Kukusanywa huko kwa ile miti miwili lazima kufahamike kwa usahihi, kwa maana Mungu daima huonyesha mwisho wa jambo kwa mwanzo wa jambo.
1844, was the end of the two kingdoms of Israel, for they had then become one kingdom, spiritual Israel, and they were from that point on only to be one nation. That history was illustrated by the beginning history when they had become two nations, which is the history of the rebellion of Jeroboam.
1844 ni cyo gihe cy’imperuka y’ubwami bubiri bwa Isirayeli, kuko icyo gihe bwari bumaze kuba ubwami bumwe, ari bwo Isirayeli yo mu buryo bw’umwuka, kandi uhereye icyo gihe bwagombaga kuba ishyanga rimwe gusa. Iyo mateka yagaragajwe n’amateka yo mu ntangiriro igihe bari barabaye amahanga abiri, ari yo mateka yo kwigomeka kwa Yerobowamu.
The history of Jeroboam’s counterfeit system of worship must also be illustrated at the end of his kingdom. Aaron’s rebellion in the beginning of ancient Israel and Jeroboam’s rebellion at the beginning of the northern kingdom, represent the rebellion of 1863, and 1863 is only clearly understood when the end of Jeroboam’s kingdom, as represented by the joining of the two sticks, is also laid over the top of 1863. It is then that 1863 is clearly seen to be represented as a generation that erected an image of jealousy.
यरोबाम की मिथ्या आराधना-व्यवस्था का इतिहास उसके राज्य के अंत में भी प्रतिरूपित किया जाना आवश्यक है। प्राचीन इस्राएल के प्रारंभ में हारून का विद्रोह और उत्तरी राज्य के प्रारंभ में यरोबाम का विद्रोह, 1863 के विद्रोह का प्रतिनिधित्व करते हैं; और 1863 को तभी स्पष्ट रूप से समझा जाता है जब यरोबाम के राज्य के अंत को भी, जैसा कि दो लकड़ियों के जुड़ने द्वारा निरूपित है, 1863 पर भी आरोपित किया जाता है। तब यह स्पष्ट रूप से देखा जाता है कि 1863 को एक ऐसी पीढ़ी के रूप में निरूपित किया गया है जिसने डाह की मूरत खड़ी की।
We will continue this study in the next article.
Tuzokomeza somo hili katika makala inayofuata.
“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.
“Lelo siifaniso xa marhambu lama omeke a xi tirhi ntsena emisaveni, kambe ni eka lava va katekisiweke hi ku vonakala lokukulu; hikuva na vona va fana ni maskeleti ya nkova. Va ni xivumbeko xa vanhu, rimba ra miri; kambe a va na vutomi bya moya. Hambiswiritano, xifananiso lexi a xi siyi marhambu lama omeke ma tlhela ma hlanganisiwa ntsena ma va swivumbeko swa vanhu; hikuva a swi eneli leswaku ku va ni ku ringana ka swirho ni ka swivumbeko swa xivumbeko. Mheho ya vutomi yi fanele ku nyika mimiri vutomi, leswaku yi ta kota ku yima yi lulamile, yi tlhela yi humelela eku tirheni. Marhambu lawa ma yimela yindlu ya Israele, kereke ya Xikwembu, naswona ntshembo wa kereke i nkucetelo lowu nyikaka vutomi wa Moya lowo Kwetsima. Hosi yi fanele ku hefemulela ehenhla ka marhambu lama omeke, leswaku ma hanya.
“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’
“Roho wa Mungu, pamoja na nguvu zake zihuishazo, ni lazima awe katika kila mtenda kazi wa kibinadamu, ili kila msuli na kano la kiroho liwe katika utendaji. Pasipo Roho Mtakatifu, pasipo pumzi ya Mungu, kuna uzito wa dhamiri, na kupotea kwa uzima wa kiroho. Wengi wasio na uzima wa kiroho wana majina yao katika kumbukumbu za kanisa, lakini hawajaandikwa katika kitabu cha uzima cha Mwana-Kondoo. Huenda wakaunganishwa na kanisa, lakini hawajaunganishwa na Bwana. Huenda wakawa na bidii katika kutekeleza utaratibu fulani wa wajibu, na wakaonekana kuwa watu walio hai; lakini wengi wamo miongoni mwa wale walio na ‘jina ya kwamba waishi, nawe umekufa.’”
“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.
“Ngaphandle kokuba kubekho ukuguquka kweqiniso komphefumulo kuNkulunkulu; ngaphandle kokuba umoya wokuphila kaNkulunkulu uvuselele umphefumulo ekuphileni ngokomoya; ngaphandle kokuba labo abavuma iqiniso baqhutshwe yisimiso esizelwe ezulwini, abazalwanga yileyo nzalo engenakonakala, ephilayo nehlala phakade. Ngaphandle kokuba bathembele ekulungeni kukaKristu njengokuphepha kwabo okuwukuphela kwako; ngaphandle kokuba balingise isimilo saKhe, basebenze ngomoya waKhe, banqunu, abagqokile ingubo yokulunga kwaKhe. Abafileyo bavame ukwenziwa badlule njengabaphilayo; ngokuba labo abasebenzela lokho abakubiza ngokuthi yinsindiso ngokwemibono yabo siqu, abanaye uNkulunkulu osebenza kubo ukuba bafise nokwenza ngokwentokozo yaKhe enhle.”
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
“이 부류는 에스겔이 이상 중에 본 마른 뼈들의 골짜기로 잘 표상되어 있다.” Review and Herald, January 17, 1893.