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

Obwakabaka obw’omu bukiikakkono n’obw’omu bukiikaddyo bwasaasaanyizibwa wansi w’obusungu bwa Katonda okumala emyaka enkumi bbiri mu bitaano mu abiri, mu kutuukiriza endagaano eyaamenyebwa eya Leevitiko amakumi abiri mu etaano n’amakumi abiri mu mukaaga. Emyaka amakumi ana mu mukaaga egyali wakati w’okuggwaako kw’obusungu obw’olubereberye n’obw’enkomerero gyakiikirira okukung’aanyizibwa kw’obwakabaka obwo bwombi ne bufuuka obwakabaka bumu obw’Omuyisirayiri ow’omwoyo ow’ennaku zino mu 1844. Okukung’aanyizibwa kw’amawanga ago gombi kwakiikirirwa emiggo ebiri Ezeekyeri gye yagatta wamu n’emiggo ebiri nnamwandu ow’e Zaleefaasi gye yakungaanya mu mboozi ya Eriya. Nga October 22, 1844, ebyafaayo eby’obunnabbi eby’obwakabaka obw’omu bukiikakkono n’obw’omu bukiikaddyo byatuuka ku nkomerero, era mu kukola ekyo byaddamu ebyafaayo eby’entandikwa y’obwakabaka obwo bwombi.

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

Yeroboamu alianzisha mfumo wa ibada wa bandia katika ufalme wa kaskazini ili kuwazuia raia wake wasisafiri kwenda Yuda na kumwabudu Mungu katika patakatifu pa Yerusalemu.

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.

Yeroboamu alisema moyoni mwake, Sasa ufalme utarudi kwa nyumba ya Daudi: watu hawa wakikwea kwenda kutoa dhabihu katika nyumba ya Bwana huko Yerusalemu, ndipo moyo wa watu hawa utamrudia tena bwana wao, yaani, Rehoboamu mfalme wa Yuda; nao wataniua, na kurudi tena kwa Rehoboamu mfalme wa Yuda. Basi mfalme akafanya shauri, akafanya ndama wawili wa dhahabu, akawaambia, Ni vigumu mno kwenu kukwea kwenda Yerusalemu; tazama miungu yako, Ee Israeli, iliyokupandisha kutoka nchi ya Misri. Akamweka mmoja katika Betheli, na huyo mwingine akamweka katika Dani. Jambo hili likawa dhambi; kwa maana watu walikwenda kuabudu mbele ya huyo mmoja, hata kufika Dani. Naye akafanya nyumba ya mahali pa juu, akafanya makuhani waliotoka katika tabaka la chini la watu, ambao hawakuwa wa wana wa Lawi. Yeroboamu akaamuru sikukuu katika mwezi wa nane, siku ya kumi na tano ya mwezi, mfano wa sikukuu iliyo katika Yuda, akatoa sadaka juu ya madhabahu. Ndivyo alivyofanya katika Betheli, akiwachinjia dhabihu wale ndama aliowafanya; naye akaweka katika Betheli makuhani wa mahali pa juu alipokuwa amepafanya. Hivyo akatoa sadaka juu ya madhabahu aliyokuwa ameifanya katika Betheli siku ya kumi na tano ya mwezi wa nane, yaani, katika mwezi aliouazimia kwa moyo wake mwenyewe; akaamuru sikukuu kwa wana wa Israeli; akatoa sadaka juu ya madhabahu, akafukiza uvumba. 1 Wafalme 12:26–33.

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

Uhlelo lwakhe lokukhonza lwaluyisifaniso sobuKatolika (ubuqaba), ngokuba, njengasekuvukeleni kuka-Aroni, lwasungula umfanekiso wesilo nowesilo. Izithombe ezimbili zamathole zenziwa ngegolide, okufanekisela iBabiloni. Lezo zithombe zanikezelwa konkulunkulu baseGibhithe, abachazwa ngendlela u-Aroni naye ayebachaze ngayo, njengokuthi: “onkulunkulu abanikhuphile ezweni laseGibhithe.” Wakha ama-altare amabili emizini emibili, okuyinto okuthi, uma kubhekwa ndawonye, imele ukuhlanganiswa kwebandla (Bethele) nombuso (Dani). Lawo ma-altare ayeyimigunyathi ye-altare leqiniso, elinguKristu, njengoba nje ubuKatolika buzisho ukuthi bungummeleli kaKristu emhlabeni. Wamisa ubupristi obonakele, njengabapristi bobuKatolika. Wakhetha usuku lwenkonzo yakhe yokukhonza olwaluhluke ngenhloso ezinsukwini zanoma yimiphi imikhosi kaNkulunkulu yeqiniso, ngaleyo ndlela lumele impikiswano ephathelene nosuku lweqiniso nolwamanga lokukhonza.

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

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

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

Û va, mêrekî Xwedêyek ji Yahûda bi peyva Xudan hat Betêlê; û Yarob‘am li gorîbanê rawestabû ku bixûr bişewitîne. Û ew li dijî gorîbanê bi peyva Xudan gazî kir û got: Ey gorîban, gorîban, Xudan wiha dibêje: Va ye, ji mala Dawid dê zarokek were dayîn, navê wî Yûşiya be; û ew dê kahînên cihên bilind, yên ku li ser te bixûr dişewitînin, li ser te qurban bike, û hestiyên mirovan dê li ser te werin şewitandin. Û ew di heman rojê de nîşaneyek da û got: Ev e nîşana ku Xudan gotiye; va ye, gorîban dê bişkafe, û axêsterên ku li ser wê ne dê werin rijandin. 1 Padîşahan 13:1–3.

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

Omuhanuzi owava mu Buyudaaya yarangiriire obunabbi obw’ebitundu bisatu obwategeeza okuzaalibwa okw’omu maaso kwa kabaka Yosiya. Yalangira nti Yosiya alitta bakabona ababi abaweereza ku kyoto eky’obulimba, era nti Yosiya era alyokya amagumba g’abantu ku kyoto ekyo kyennyini. Era yawa Yerobowaamu akabonero, ng’alaga nti ekyoto kya Yerobowaamu kiryatika ne kifumita, era evvu ne ziyiwa. Ebyo byonna byatuukirira ng’Ekigambo kya Mukama bwe kyali, naye Yerobowaamu bwe yawulira okulangirira kw’omuhanuzi, yasunguwala era n’agezaako okukola ku muhanuzi, naye Katonda ye yali afuga byonna.

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

Alaa, mfalme Yeroboamu aliposikia neno la yule mtu wa Mungu, aliyekuwa amepaza sauti dhidi ya madhabahu iliyoko Betheli, akanyoosha mkono wake kutoka madhabahuni, akisema, Mkamateni. Na mkono wake aliounyoosha juu yake ukakauka, hata asiweze kuurudisha tena kwake. Madhabahu nayo ikapasuka, na majivu yakamwagika kutoka madhabahuni, sawasawa na ile ishara ambayo mtu wa Mungu alikuwa ameitoa kwa neno la Bwana. 1 Wafalme 13:4, 5.

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

Ikimenyetso cyahise gisohozwa, maze ukuboko kwa Yerobowamu kurahungabana.

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

Ug kining hari mitubag ug miingon sa tawo sa Dios: “Hangyoa karon ang nawong ni Jehova nga imong Dios, ug pag-ampo alang kanako, aron ang akong kamot maulian pag-usab.” Ug ang tawo sa Dios nangamuyo kang Jehova, ug ang kamot sa hari naulian pag-usab, ug nahimong sama sa kaniadto. Ug ang hari miingon sa tawo sa Dios: “Umuban ka kanako sa balay, ug pahulay ka, ug hatagan ko ikaw ug ganti.” Apan ang tawo sa Dios miingon sa hari: “Bisan pa ihatag mo kanako ang katunga sa imong balay, dili ako mouban kanimo, ni mokaon ug tinapay ni moinom ug tubig niining dapita; kay sa ingon niana gisugo ako pinaagi sa pulong ni Jehova, nga nagaingon: Ayaw pagkaon ug tinapay, ni pag-inom ug tubig, ni pagbalik pinaagi sa samang dalan nga imong giagian sa pag-anhi.” Busa milakaw siya sa laing dalan, ug wala mobalik pinaagi sa dalan nga iyang giagian sa pag-anhi ngadto sa Bethel. 1 Mga Hari 13:6–10.

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

Yesu mahla gake uhangwiji wa kukhinda kwa kindu kwa utandiko wa kindu, kabili utandiko wa bufumu bwa ku mwanda wa ku musinga na bwa ku mwanda wa ku maswebo bwa Isalela ya kale ya ku mubili buhindila mu mbali ya mahanga apo inkoni ibili yikang’anishiwamo kuba nkoni imo, ya kuletelela ishyalo lya Isalela ya kisepo ya lelo.

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

Mu mateka aho inkoni ebyiri zahujwe, hatangijwe igikorwa cy’igeragezwa cy’intambwe eshatu mu gihe cy’imperuka mu 1798. Izo nkoni zombi (ubwami) zari ziteranywa mbere y’isukwa rya Mwuka Wera mu Gutaka kwa Saa Sita z’ijoro. Mu gucika intege kwa mbere ko mu mpeshyi ya 1844, Abaporotesitanti bananiwe muri icyo gikorwa cy’igeragezwa maze bahinduka abakobwa b’Ubukatorika, bityo basubiramo itangizwa ry’urusobe rw’impimbano rwo kuramya, nk’uko byari byaragereranyijwe na Yerobowamu.

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

Riforma ya Kiprotestanti ilikuwa kazi ambayo Mungu aliitenda ili kulileta kanisa lililo nyikani litoke katika ushirikina, mapokeo na desturi za kanisa la Kirumi. Tangu wakati wa Martin Luther, kweli zaidi na zaidi zilifunuliwa, zikimtambulisha kahaba wa Tiro kuwa si kitu kingine ila mfumo wa kipagani wa ibada uliofunikwa kwa madai ya uongo ya Ukristo. Ilikuwa kusudi la Bwana kuwatoa watu Wake waliokuwa mateka watoke gizani, kama alivyofanya watu Wake walipokuwa watumwa katika Misri. Aliwakomboa kutoka katika utumwa wa Misri ili awape sheria Yake. Kukataa kwa Waprotestanti kufuata nuru ile iliyozidi kuongezeka ya maarifa yaliyofunuliwa mwaka 1798, kuliwazuia kuitambua sheria na kazi ya kweli ya Kristo katika patakatifu mwaka 1844.

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

Kutaliwa kwao kwa ujumbe wa saa ya hukumu kulidhihirisha kwamba walikuwa wamekuwa mabinti za kanisa la Kirumi, nao ndipo waliinua mfumo wa uongo wa ibada unaotambulishwa katika Maandiko kama nabii wa uongo (Uprotestanti ulioasi). Wamillerite waaminifu walioingia kwa imani katika patakatifu tarehe 22 Oktoba 1844 walipokea nuru ya malaika wa tatu na wakatoa karipio dhidi ya mfumo huo wa uongo wa ibada unaodai kuwa wa Kiprotestanti, huku ukishikilia mapokeo ya msingi ya upagani, yaani, ibada ya jua. Nabii kutoka Yuda aliwakilisha kwa mfano Uadventisti wa Kimillerite katika kutambua na kuwasilisha ujumbe wa malaika wa tatu uliofika tarehe 22 Oktoba 1844.

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

Yeroboamu alipokabili nabii kwa ombi la aje nyumbani kwake na kujiburudisha, nabii aliweka wazi maagizo mahsusi aliyokuwa amepewa na Bwana. Amri hiyo ilipewa pia Uadventista wa Miller. Amri ilikuwa wasirudi kwa njia ile ile waliyokuja nayo, na Uadventista wa Miller walikuwa wametoka katika madhehebu ya Kiprotestanti. Walikuwa wametengwa na Waprotestanti katika kukatishwa tamaa kwa kwanza katika majira ya kuchipua ya mwaka 1844, na Yeremia anatoa mfano wa maagizo yale yale yaliyokuwa yametolewa kwa nabii wa Yuda.

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

말씀들이 내게 발견되었기에 내가 그것들을 먹었나이다. 주의 말씀은 내 마음의 기쁨이요 즐거움이 되었사오니, 만군의 주 하나님이여, 내가 주의 이름으로 일컬음을 받는 자이기 때문이니이다. 나는 조롱하는 자들의 모임에 앉지 아니하였고, 그들과 함께 즐거워하지도 아니하였나이다. 주의 손으로 말미암아 내가 홀로 앉았사오니, 이는 주께서 나를 분노로 가득 채우셨기 때문이니이다. 어찌하여 나의 고통은 끊임없으며, 나의 상처는 고칠 수 없고 낫기를 거절하나이까? 주께서는 참으로 내게 거짓말하는 자와 같으시며, 마르는 물과 같으시리이까? 그러므로 여호와께서 이같이 말씀하시느니라. 네가 돌이키면, 내가 너를 다시 데려와 내 앞에 서게 하리라. 또 네가 천한 것 가운데서 귀한 것을 분별하여 내면, 네가 내 입과 같이 되리라. 그들로 네게 돌아오게 할지언정, 너는 그들에게로 돌아가지 말지니라. 내가 너를 이 백성에게 견고한 놋 성벽이 되게 하리니, 그들이 너를 치려고 싸울지라도 너를 이기지 못하리라. 이는 내가 너와 함께하여 너를 구원하며 건져 낼 것임이라. 여호와의 말씀이니라. 내가 또 너를 악한 자들의 손에서 건져 내며, 포악한 자들의 손에서 속량하리라. 예레미야 15:16–21.

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

Tunda ya utimilifu wa unabii wa wakati wa Ole wa pili, tarehe 11 Agosti 1840, malaika mwenye nguvu wa Ufunuo kumi alishuka akiwa na kitabu kidogo kimefunguliwa mkononi mwake, naye Yohana akaambiwa aende akichukue kile kitabu na kukila. Yeremia anawawakilisha wale waliokila kile kitabu kidogo katika hatua hiyo ya historia, nayo maneno yalikuwa matamu kama asali, kwa maana yalikuwa “furaha na shangwe ya” “moyo” wake. Lakini kwa sababu ya “mkono” wa Mungu, Yeremia “alijazwa” “ghadhabu,” alikuwa “amejeruhiwa” na katika “uchungu wa daima.” Kwa sababu ya “mkono” wa Mungu, Yeremia alipendekeza kwamba Mungu alikuwa “kwa” Yeremia “kama mwongo,” na kama “maji yapungukayo.” Bwana alikuwa ameushikilia “mkono” wake juu ya kosa fulani katika baadhi ya tarakimu za chati ya 1843.

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

Yeremiah anaakilisha kukatishwa tamaa kwa kwanza kwa Wamillerite, wakati maono ya Habakuki yalipokawia. Kwa wale wanaowakilishwa na Yeremiah, ilionekana kwamba ujumbe, unaowakilishwa kama “mvua,” ulikuwa umeshindwa. Lakini Habakuki alikuwa amesema, “maono haya bado ni kwa wakati ulioamriwa, lakini mwisho wake yatasema, wala hayatadanganya; yajapokawia, yangojee; kwa sababu hakika yatakuja, hayatakawia.” Yeremiah alikuwa amedhani kwamba Mungu amesema uongo, na kwamba ujumbe (mvua) umeshindwa, lakini ulikuwa umekawia tu.

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

Hanyuma, Kalunga a lomba Yeremia nde, “Nge ove muze u aluka, ame ndi ku alulisa ko vali, nde ove ukema komesó yange; kadi nge ove ukufumuna ca kulilenga mu ca ukalu, ove ukaba nge kakenu kange: vakwavo valuke kwoove; kanshi ove kanda uluke kwo vakwavo.” Numwena wa kuhanduka, Yeremia, uze ulembera vantu va Kalunga, ava vafwainwa kwaluka ku mudimu wa Mwene no kukunkumuna kuhelela moyo uku kwasoloka apo kwatela ku mona nge ujumbe wa pwa kufwila. Nge Yeremia atambula vyuma vyavulwa, Kalunga amutaviza ave kakenu Kendi.

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

Mu kuiga kwitu kwa kino gihe, icy’ingenzi kurushaho ni ibyo Imana yabwiye Yeremiya yerekeye “iteraniro ry’abakobanyi” bari “bishimira” ugucika intege kwe. Yabwiye Yeremiya yuko abakobanyi bashoboraga kugarukira kuri Yeremiya, ariko ko we atagombaga na hato kubagarukira. Yeremiya yagereranyaga abahagaze barwanya Abaporotesitanti bari bamaze guhitamo gusubira mu rwuri rwa Gatolika maze bahinduka abakobwa ba Babuloni, abahanuzi b’ibinyoma ba Bayali na Ashitaroti. Yeremiya yagereranyaga umuhanuzi w’i Buyuda, aho kuri iyo ngingo nyine mu murongo w’ubuhanuzi, wahannye gahunda y’ibinyoma ya Yerobowamu yo gusenga mu ntangiriro y’ubwami bw’amajyaruguru; bityo agashushanya kwinjizwa kwa gahunda y’ibinyoma yo gusenga yari ishusho ya Gatolika ku iherezo ry’amateka y’ubwami bw’amajyaruguru. Umuhanuzi yabwiye Yerobowamu, igihe Yerobowamu yatangaga gushinga ubumwe, ko atagombaga kurya, kunywa, cyangwa gusubira inzira yanyuzemo.

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

ꯑꯗꯨꯒ ꯅꯤꯡꯊꯧꯅ ꯑꯇꯩ ꯑꯇꯩ ꯃꯤ ꯑꯃꯗ ꯍꯥꯏꯈ꯭ꯔꯦ, “ꯑꯩꯒ ꯂꯣꯏꯅ ꯌꯨꯝꯗ ꯂꯥꯛꯎ, ꯑꯃꯁꯨꯡ ꯅꯍꯥꯛꯄꯨ ꯑꯦꯛꯁꯨꯡ ꯉꯝꯍꯜꯂꯨ; ꯑꯩꯅ ꯅꯍꯥꯛꯄꯨ ꯃꯅꯥ ꯄꯤꯒꯅꯤ꯫” ꯑꯗꯨꯒ ꯑꯇꯩ ꯑꯇꯩ ꯃꯤꯅ ꯅꯤꯡꯊꯧꯗ ꯍꯥꯏꯈ꯭ꯔꯦ, “ꯑꯗꯣꯝꯅ ꯑꯩꯗ ꯑꯗꯣꯝꯒꯤ ꯌꯨꯝꯒꯤ ꯑꯃꯥꯡ ꯑꯅꯤ ꯄꯤꯕ ꯊꯥꯗꯕꯁꯨ, ꯑꯩ ꯅꯍꯥꯛꯑꯃ ꯂꯣꯏꯅ ꯆꯥꯗꯣꯛꯄ ꯉꯝꯗꯦ; ꯑꯃꯁꯨꯡ ꯑꯩꯅ ꯃꯐꯝ ꯑꯁꯤꯗ ꯆꯥꯛ ꯆꯥꯔꯣꯏ, ꯏꯁꯤꯡ ꯊꯛꯑꯣꯏꯗꯕꯅꯤ꯫ ꯃꯔꯝꯗꯤ, ꯑꯗꯨꯝ ꯑꯩꯗ ꯄ꯭ꯔꯕꯨꯒꯤ ꯋꯥ ꯃꯇꯨꯡ ꯏꯟꯅ ꯌꯥꯠꯂꯛꯈꯤ, ꯍꯥꯏꯅ, ‘ꯆꯥꯛ ꯑꯃꯠꯇ ꯆꯥꯔꯣ, ꯏꯁꯤꯡ ꯑꯃꯠꯇ ꯊꯛꯑꯣꯏꯗꯕꯅꯤ, ꯑꯃꯁꯨꯡ ꯅꯍꯥꯛ ꯂꯥꯛꯈꯤꯕ ꯂꯝ ꯑꯗꯨꯗ ꯑꯃꯨꯛ ꯍꯟꯅ ꯍꯜꯂꯣꯏꯗꯕꯅꯤ’ ꯍꯥꯏꯅ꯫” 1 Kings 13:7–9

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

Yudea mprofeti imvugo ihuye n’umurimo w’abahanuzi b’ibinyoma ba Baali na Ashitaroti mu nkuru ya Eliya. Birumvikana ko amateka y’Abamilerite na yo ari amateka ya Eliya, kuko Miller yari Eliya. Mu nkuru ya Eliya, abahanuzi ba Baali na Ashitaroti bakoze umubyino wo kuyobya, wagaragajwe ko ari ubupfapfa igihe umuriro wamanukaga uturutse ku Mana ugatwika igitambo cya Eliya, bityo bikaba ikigereranyo cy’isukwa rya Mwuka Wera mu Gutaka kwa Saa Sita z’ijoro mu mateka y’Abamilerite. Guhangana ko muri ayo mateka kwagereranyaga uguhangana kw’Eliya wa kabiri, ari we Yohana Umubatiza, mu gihe cy’umubyino wo kuyobya wakozwe n’umukobwa wa Herodiya (Salome). Herodiya yagereranywaga na Yezebeli, kandi Yezebeli ni ikimenyetso cy’itorero Gatolika.

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

لە ساڵی 1844دا، کڵێساکانی پرۆتستانت بوونە سالۆمە، کچی هیرۆدیاس (ئیزێبێل). لە سەمای فریوداندا هیرۆد بەڵێنی نیوەی شانشینی خۆی دابوو، و ئەو کارەی لە ڕۆژی لەدایکبوونی خۆیدا کرد؛ بەمەش ڕۆژانی کۆتایی نموونە دەکرێن، کاتێک دە پاشا، کە لە ئەحابدا نموونە کراون (پاشای دە شانشینی باکوور)، ڕازی دەبن شانشینی خۆیان بدەن بە پاپایەتی (ئیزێبێل). دانی «نیوەی شانشینەکەت» هێمای هاوپەیمانییەکە، و پێغەمبەری یەهودا بە ئاشکرا یەربۆعامی ئاگادار دەکردەوە کە هەرگیز هاوپەیمانییەک لەگەڵ ئەو پاشای هەڵگەڕاوە پێک ناهێنێت یان پشتگیری لە سیستەمی ساختەی پەرستنی ئەو ناکات.

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

Ekyo era Mukama kye yagamba ne Yeremiya, bwe yagamba nti “ekibiina ky’abaduulizi” (Obupolotesitante obwava ku nzikiriza entuufu) bayinza okudda eri Yeremiya, naye Yeremiya talina kudda gye bali, newaakubadde okudda mu kkubo lye yajja. Naye nnabbi w’e Buyudaaya yakola ddala ekyo kyennyini, kubanga yalimbibwa nnabbi ow’obulimba era omwonoonefu nga tannadda Buyudaaya—nga tannamaliriza mulimu gwe yali aweereddwa.

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

Na Betheli kwāikala mzee mmoja nabii; na wanawe wakaja, wakamweleza mambo yote ambayo mtu wa Mungu alikuwa amefanya siku ile huko Betheli; na maneno aliyokuwa amemwambia mfalme, hayo nayo wakamwambia baba yao. Baba yao akawaambia, “Alikwenda kwa njia gani?” Maana wanawe walikuwa wameiona njia aliyokwenda mtu wa Mungu, aliyekuja kutoka Yuda. Naye akawaambia wanawe, “Nitandikieni punda.” Basi wakamtandikia punda, naye akampanda, akaenda kumfuata huyo mtu wa Mungu, akamkuta ameketi chini ya mwaloni; akamwambia, “Je, wewe ndiwe mtu wa Mungu uliyekuja kutoka Yuda?” Akasema, “Mimi ndiye.” Ndipo akamwambia, “Njoo nyumbani pamoja nami, ule chakula.” Naye akasema, “Siwezi kurudi pamoja nawe, wala kuingia pamoja nawe; wala sitakula chakula wala kunywa maji pamoja nawe mahali hapa; kwa maana niliambiwa kwa neno la Bwana, Usile chakula wala kunywa maji huko, wala usirudi kwa njia ile ile uliyokuja nayo.” Yeye akamwambia, “Mimi nami ni nabii kama wewe; na malaika alisema nami kwa neno la Bwana, akisema, Mrudishe pamoja nawe nyumbani mwako, ili ale chakula na kunywa maji.” Lakini alimwambia uongo. Basi akarudi pamoja naye, akala chakula nyumbani mwake, akanywa maji. Ikawa walipokuwa wameketi mezani, neno la Bwana likamjia yule nabii aliyemrudisha; akamlilia yule mtu wa Mungu aliyekuja kutoka Yuda, akisema, “Bwana asema hivi, Kwa kuwa umeasi kinywa cha Bwana, nawe hukushika amri aliyokuamuru Bwana, Mungu wako, bali umerudi, ukala chakula na kunywa maji mahali pale ambapo Bwana alikuambia, Usile chakula wala kunywa maji; mzoga wako hautafika kwenye kaburi la baba zako.”

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

Na yakawa, baada ya yeye kula mkate, na baada ya kunywa, akamtandikia punda, yaani, kwa ajili ya yule nabii ambaye alikuwa amemrudisha. Naye alipokuwa ameondoka, simba akakutana naye njiani, akamuua; na mzoga wake ukatupwa njiani, naye punda akasimama karibu nao, simba naye akasimama karibu na mzoga. Na tazama, watu wakapita, wakaona mzoga umetupwa njiani, na simba amesimama karibu na mzoga; nao wakaja wakatoa habari katika mji ambamo yule nabii mzee alikuwa akikaa. Naye yule nabii aliyemrudisha kutoka njiani aliposikia habari hiyo, akasema, Huyo ndiye mtu wa Mungu, aliyeasi neno la Bwana; kwa hiyo Bwana amemtoa kwa simba, ambaye amemrarua na kumwua, sawasawa na neno la Bwana alilomwambia. Kisha akawaambia wanawe, akisema, Nitandikieni punda. Nao wakamtandikia. Naye akaenda akaukuta mzoga wake umetupwa njiani, na punda na simba wamesimama karibu na mzoga; simba hakuwa amekula mzoga, wala hakumrarua punda. Yule nabii akauchukua mzoga wa mtu wa Mungu, akauweka juu ya punda, akaurudisha; naye yule nabii mzee akaingia mjini ili kumlilia na kumzika. Akauweka mzoga wake katika kaburi lake mwenyewe; nao wakamlilia, wakisema, Ole wangu, ndugu yangu! Ikawa, baada ya kumzika, akasema na wanawe, akisema, Nitakapokufa, ndipo mnizike katika kaburi ambamo mtu wa Mungu amezikwa; wekani mifupa yangu kando ya mifupa yake; kwa maana neno lile alilolipaza kwa neno la Bwana juu ya madhabahu iliyoko Betheli, na juu ya nyumba zote za mahali pa juu zilizo katika miji ya Samaria, hakika litatimia. 1 Wafalme 13:11–32.

We will continue this study in the next article.

ئێمە لەم لێکۆڵینەوەیەدا لە وتاری داهاتوودا بەردەوام دەبین.

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

“Bhaɗorko Allah o seedini ko goonga woni, ɗuum goonga ina haani dara haa abadaa e nden no goonga. Hay siifondiral caggal ngal, ngal njaɓi e ɗinɗi ɗi Allah hokki, waɗataaka ko ngel njaɓa. Worɓe maɓɓe ummoto e firtaareeji Binndi Ceniindi ɗi ngoni goonga to maɓɓe, kono ɗi ngalaa goonga. Goonga ɗum waɗii ndee Allah hokkii en tan ko ndonkaare ndee ɗiɗi amen. Kanko e hoore mum janginii en ko woni goonga. Gooto ummoto, e kadi gooɗo, e jayngol hesere, ngal sappiti e jayngol ngol Allah hokkii les laawol hollital Ruuhu Mum Ceniiɗo. Ɗowdi seeɗa ina e jamanu ndiyam waɗi, waɗiɓe waɗi e hakkunde ɗum ɗii waɗi e teeŋtinal ngoo goonga. Allah e moƴƴere mum hisnii nguurndam maɓɓe ngam ɓe ndenndita, e ndenndita haa e dandol nguurndam maɓɓe, ɗum waɗi e heɓugol mawɗo ngol ɓe ndarii, non no Yahaya lilaaɗo waɗi haa e dandol nguurndam mum. E ɓe ɗon worɓe ɓennitaare cakkitiiɓe ɓe maayi, ina haani haalugo ɗoo e soɗtintinal binndeeji maɓɓe. Miɗo jannginaama wonde non ɗi honoowo maɓɓe ina haani nanngitaaki. Ɓe ina haani seedanaade ko waɗi goonga ngam ndee sahaa.”

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

“Beti twatwikirizibwa ebigambo by’abo abajja n’obubaka obuwakanya ensonga ez’enjawulo ez’okukkiriza kwaffe. Bakungaanya awamu ekitundu kinene eky’Ebyawandiikibwa Ebitukuvu, ne babiteeka ng’obukakafu okwetooloola endowooza zaabwe ze bagamba. Kino kikoleddwa emirundi n’emirundi mu myaka amakumi ataano egiyise. Era newaakubadde ng’Ebyawandiikibwa kye Kigambo kya Katonda, era birina okussibwamu ekitiibwa, enkozesa yabyo, singa enkozesa ng’eyo eggyawo empagi emu okuva ku musingi Katonda gw’awagidde emyaka egyo amakumi ataano, nsobi nnene nnyo. Oyo akozesa bw’atyo tamanyi kulaga kwa Mwoyo Omutukuvu okw’ekitalo okwaawa amaanyi n’obuzito obubaka obw’edda obwajja eri abantu ba Katonda.”

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

“ئەدلیر G ـەکەی بەڵگەکانی متمانەپێکراو نین. ئەگەر وەربگیرێن، باوەڕی گەلی خودا لەو ڕاستییەدا لەناو دەبەن کە ئەوەی لێمان کردووە کە ئێستا هەین.”

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

“Tuswĩtĩkagĩrĩre mũno ũhoro ũyũ; nĩgũkorwo ngingo iria arageragia kũmenyithia na Maandĩko, ti cia ma. Itingĩhoya kũriria atĩ ũhoro wa tene wa andũ a Ngai warĩ wa maheani. Twarĩ na ũhoro wa ma; twarongoragwo nĩ araika a Ngai. Nĩ mũtharaba-inĩ wa ũndũrĩri wa Roho Mũtheru ngoro ya ũhoro wa hekarũ ya igũrũ yatũmĩtwo. Nĩ ũmenyi wa kĩambĩrĩria kũrĩ o mũndũ kũhũũra rũmwe rũgano-inĩ rwa mĩhianano ya wĩtĩkio witũ, iria matigĩrĩirwo gĩkũyũ kĩa kũrutĩra. Ngai ndĩgĩaga kũhikania na we mwene. Ũira wa Maandĩko ũhota gũthũkũmwo ũrĩa mũgĩkũrũhwo gũcookeria ũira kũhoya ũhoro ũtarĩ wa ma. Ũmwe na ũngĩ na ũngĩ nĩmakũrĩoka na gũtũheana ũtheri ũrĩa ũgwetwo nĩ mũnene, na makĩambĩrĩria maũndũ mao. No ithuĩ twarũgamĩrĩra mĩhaka ya tene. [1 John 1:1–10 quoted.]”

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

“Ninkutanirwa kuvuga yuko aya majambo dushobora kuyakoresha nk’uko bikwiriye muri iki gihe, kuko igihe kigeze ubwo icyaha kigomba kwitwa izina ryacyo bwite. Tubangamirwa mu murimo wacu n’abantu batihannye, bishakira icyubahiro cyabo ubwabo. Bashaka gutekerezwa ko ari bo batangije inyigisho nshya, izo batangaza bavuga yuko ari ukuri. Ariko niba izo nyigisho zakirwa, zizageza ku guhakana ukuri Imana yahaye ubwoko bwayo mu myaka mirongo itanu ishize, ikugushimangiriza kubwo kwerekana kwa Mwuka Wera.” Selected Messages, book 1, 161.