The four abominations of Ezekiel chapter eight, lead to the leadership of God’s last day Laodicean church bowing down to the sun, and thus receiving the mark of the beast. The next chapter, which is the same vision, illustrates those in God’s last day church who receive the seal of God. Sister White informs us the sealing of Ezekiel chapter nine, is the same as the sealing represented in Revelation chapter seven. God judges a nation in its third and fourth generation, and the four abominations of Ezekiel identify the four generations of rebellion that began in 1863, when Laodicean Adventism introduced a counterfeit of the two tables of Habakkuk which had been given as a symbol of the covenant relationship between God and His people, just as the two tables of the Ten Commandments had been given at the beginning of ancient Israel.
Ezekiel suula keeku chaandaahiine tunji yikka naashetakute, Mbwetete Laodicea chalo kya mwisho cha Mulungu kusujudia izuba, ne kwa nkatilo yakwata chitemo cha nyamandu. Suula yikwabo, yi moneneko yimwiine, yilangasya abene mu chalo kya Mulungu kya mwisho bapatwa ni muhuli wa Mulungu. Ndumbu wa kike White atulunguasya kuti kumuhulwa kwa Ezekiel suula ya tisa ni ko kumuhulwa kyo kikamweneekwe mu Ufunuo suula ya saba. Mulungu uhukumu taifia mu lukosyo lwayo lwa katatu ni lwa kana, ne tunji tunaashetakute twana Ezekiel twilunguluasya lukosyo luna lwa uasi lwawandikie mwaka wa 1863, pano Uadventista wa Laodicea waingisye kintu kya uwongo kya meza iliili ya Habakuki, yakwepea ngwatanio wa uhusiano wa agano kati wa Mulungu na andu make, o ta meza iliili ya Amri Ikumi yakwepea mu mwanzo wa Israeli wa kala.
Aaron’s golden calf, was a counterfeit image, the symbol of rebellion that was manifested just as God was producing the two tables that represent a genuine image of jealousy. Aaron’s golden calf typified the counterfeit 1863 chart, which had removed the “seven times,” of Leviticus twenty-six from the message along with other time-prophecies. Thus, Laodicean Adventism set up an image of jealousy in the very beginning of its history, as Aaron had done in the beginning history of ancient Israel, and as Jeroboam had done in the beginning history of the northern kingdom of Ephraim.
Aaroni ya ng’ombe ya dhahabu ilikuwa ni sanamu ya bandia, ishara ya uasi iliyodhihirishwa wakati uleule Mungu alipokuwa akitengeneza zile mbao mbili zinazowakilisha sanamu halisi ya wivu. Ng’ombe ya dhahabu ya Aaroni ilikuwa mfano wa chati bandia ya 1863, ambayo ilikuwa imeondoa “majira saba” ya Mambo ya Walawi ishirini na sita kutoka katika ujumbe pamoja na unabii mwingine wa nyakati. Hivyo basi, Uadventista wa Laodikia uliweka sanamu ya wivu katika mwanzo kabisa wa historia yake, kama vile Aaroni alivyofanya katika historia ya mwanzo ya Israeli ya kale, na kama vile Yeroboamu alivyofanya katika historia ya mwanzo ya ufalme wa kaskazini wa Efraimu.
The “seven times,” of Leviticus twenty-six was the first prophecy of time which Miller was led to understand, and it was the first jewel of prophetic time set aside in the rebellion of 1863. 1863 marked the beginning of the covering up of the jewels of Miller’s dream and the introduction of counterfeit jewels and coins. The “seven times,” was the cornerstone that the builders rejected. In 1863 it was those who had been the builders of the Millerite temple that set aside the cornerstone of the “seven times,” but in the last days that stone is now the head of the corner. That stone represented the Rock of Ages, and it also was represented by the day which the Lord had made, for it was a symbol of the sabbath rest for the land. In 1844, Millerite Adventism rebuked Jeroboam’s false system of worship, and separated from “the assembly of mockers” who had “rejoiced” over the first disappointment.
Abiri “musanvu,” ezivugwa mu Levitiko abiri mu mukaaga, bwali obunnabbi obusooka obw’ebbanga Miller bwe yakulemberwa okutegeera, era bwali erya jjinja ery’omuwendo eryasooka okwawulibwa ku bunnabbi obw’ebbanga mu bujeemu bwa 1863. Omwaka 1863 gwe gwalamba okutandika okwokya ebibikka ku mayinja ag’omuwendo ag’omu kirooto kya Miller n’okuyingiza amayinja n’ensimbi ez’obulimba. “Musanvu,” gwe gwali ejjinja ly’oku nsonda abatunzi lye baagaana. Mu 1863 abo abaali bazimbi b’ennyumba ya Katonda ey’AbaMillerite be baayawula ku jjinja ly’oku nsonda erya “musanvu,” naye mu nnaku ez’oluvannyuma ejjinja eryo kati lye mutwe gw’ensonda. Ejjinja eryo lyali likiikirira Olwazi olw’Ebiro n’Ebiro, era era lyali likiikirirwa olunaku Mukama lwe yakola, kubanga lwali kabonero ak’oluwummula lwa ssabbiiti eri ensi. Mu 1844, Obwadiventi obw’AbaMillerite bwenenya enkola ey’obulimba eya Yerobowaamu ey’okusinza, ne bweyawula ku “kkuŋŋaaniro ery’abanyoomi” abaali “basanyuse” olw’okunyiiga okw’olubereberye.
The builders were instructed to never return to “the assembly of mockers,” as the Judean prophet had been instructed to return to Jerusalem by a different path than what had led him to 1844. The path that had led him to 1844, was the path he had come out of, which was Protestantism, and in that history Protestantism had become apostate Protestantism. The builders were commanded to never return to “the assembly of mockers,” and they were instructed to not eat their food or drink their water. The builders had eaten the little book that was in the angel’s hand in 1840, and that food was sweet in their mouths.
Bajenzi walielekezwa wasirudi kamwe kwenye “mkutano wa wenye kudhihaki,” kama vile nabii wa Yuda alivyoagizwa kurudi Yerusalemu kwa njia tofauti na ile iliyomfikisha hadi 1844. Njia iliyomfikisha hadi 1844 ilikuwa ndiyo njia aliyotoka ndani yake, nayo ilikuwa Uprotestanti, na katika historia hiyo Uprotestanti ulikuwa umekuwa Uprotestanti ulioasi. Bajenzi waliamriwa wasirudi kamwe kwenye “mkutano wa wenye kudhihaki,” nao walielekezwa wasile chakula chao wala kunywa maji yao. Bajenzi walikuwa wamekila kile kitabu kidogo kilichokuwa mkononi mwa yule malaika mwaka 1840, na chakula hicho kilikuwa kitamu vinywani mwao.
The eating and drinking of prophecy represents the methodology used to study the Bible. The Millerites were given a specific way to study God’s Word, and those rules produced a totally different biblical message than the theologians of apostate Protestantism and Catholicism produced with their corrupted methodology. The builders, who are also the Judean prophet, were not to return and eat or drink of the methodology of either apostate Protestantism or Catholicism. The Judean prophet did that very thing, thus identifying that Laodicean Adventism would do that very thing in 1863, for in 1863, they employed the theological arguments of apostate Protestantism to reject Miller’s application of the “seven times,” and thus set up Aaron’s and Jeroboam’s images of jealousy. The first generation of Laodicean Adventism had then begun.
Ulya no mwendo wa unabii huwakilisha mbinu inayotumiwa kulisoma Biblia. Wamilerite walipewa njia maalumu ya kujifunza Neno la Mungu, nayo sheria hizo zilitoa ujumbe wa kibiblia ulio tofauti kabisa na ule ambao wanatheolojia wa Uprotestanti ulioasi na Ukatoliki walitoa kwa mbinu yao iliyopotoka. Wajenzi, ambao pia ni yule nabii wa Uyahudi, hawakupaswa kurudi na kula wala kunywa mbinu ya aidha Uprotestanti ulioasi au Ukatoliki. Nabii wa Uyahudi alifanya jambo hilo hilo hasa, hivyo akitambulisha kwamba Uadventista wa Laodikia ungefanya jambo hilo hilo katika mwaka wa 1863, kwa maana katika 1863 walitumia hoja za kiteolojia za Uprotestanti ulioasi ili kukataa matumizi ya Miller ya “nyakati saba,” na hivyo wakasimamisha sanamu za wivu za Haruni na Yeroboamu. Kisha kizazi cha kwanza cha Uadventista wa Laodikia kilikuwa kimeanza.
After the prophet from Judea interacted with Jeroboam he started on his journey back to Judea, but he never made it. The prophet represents Laodicean Adventism, which, according to inspiration, arrived into the Millerite movement in 1856. Sister White never backed away from identifying Adventism as Laodicea, and there is no biblical evidence that Laodicea ever changes. There are individuals that leave their own personal Laodicean experience, but as a church Laodicea is to be spewed out of the mouth of the Lord, for Laodicea means “a people judged.” Adventism uses the definition to claim it represents the church that exists during the period of the judgment in the heavenly sanctuary. In their blindness they acknowledge the Investigative Judgment element of the meaning of Laodicea, but cannot see the Executive Judgment that is clearly represented in their name.
Ng’anjĩrĩri yaingĩte na Jeroboamu, nĩambĩrĩirie rũgendo rwa gũcooka Yudea, no ndaigire kũhokia. Ng’anjĩrĩri ũcio amenyithĩria Uadiventi wa Laodikia, ũrĩa, kũringana na ũheani wa kũhumũthĩrio, wathingĩire mũnoinĩ wa Millerite mũaka wa 1856. Mwari White ndaarutire mũhianano wake wa kũmenyithia Uadiventi ta Laodikia, o na gũtirĩ ũhoro wa Maandĩko Matakatifu ũrĩa ũonania atĩ Laodikia nĩgũcooka agĩcangarĩka. Kũrĩ andũ o amwe marutaga ũhoro wao mwene wa Laodikia, no ta kanitha Laodikia nĩ wa kũthũũkwa kuuma kanuainĩ ka Mwathani, nĩgũkorwo Laodikia nĩ kũuga “andũ aciirwo.” Uadiventi wĩhũthagia ng’anano ĩyo kwaria atĩ nĩyo ĩrĩrĩra kanitha ũrĩa ũrĩho hĩndĩ ya ciira kũu handũ-inĩ ha igũrũ. Mũ ũrimũ wao, nĩmĩtĩkĩrĩria gĩcunjĩ kĩa Ciira wa Gũthũkũma wa ũhoro wa Laodikia, no matingĩhota kuona Ciira wa Gũtũma ũrĩa ũrĩ mwega mũno kumenyithĩrio thĩinĩ wa rĩĩtwa rĩao.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:14–17.
Va Laodikia êkilîseyê melek re binivîse: Ev tiştan Amîn, şahidê emîndar û rast, destpêka afirandina Xwedê dibêje; Ez karên te dizanim, ku tu ne sar î ne jî germ î: Xwezî tu yan sar bûya yan jî germ bûya. Îcar, ji ber ku tu nîvgerm î, û ne sar î ne jî germ î, ez ê te ji devê xwe biavêjim derve. Ji ber ku tu dibêjî, Ez dewlemend im, û maldar bûme, û hewcedariya min bi tiştekî tune ye; û nizane ku tu belengaz î, xemgîn î, hejar î, kor î, û tazî yî. Peyxama Yûhenna 3:14–17.
The Judean prophet ends up buried with the false prophet who deceived him into eating his food and drinking his drink. They both end up in the same grave, and the lying prophet of Bethel (the counterfeit church), calls him brother when he dies.
Omuraguri wo mu Buyuda amaherezo ahambwa hamwe n’umuhanuzi w’ikinyoma wamushutse akamurya ibiryo bye no kunywa ikinyobwa cye. Bombi barangiriza mu mva imwe, kandi umuhanuzi w’ikinyoma w’i Beteli (itorero ry’igihimbano), amwita mwene Data igihe apfuye.
Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers. 1 Kings 13:11–22.
Betelemi mwaikalaga nabii mzee; na wanawe wakaja wakamwambia matendo yote aliyokuwa ametenda siku ile huko Betheli yule mtu wa Mungu; nayo maneno aliyokuwa amemwambia mfalme wakamwambia baba yao pia. Baba yao akawauliza, Alikwenda kwa njia gani? Kwa maana wanawe walikuwa wameiona njia aliyoikwenda yule mtu wa Mungu aliyekuwa ametoka Yuda. Akawaambia wanawe, Nitandikieni punda. Basi wakamtandikia punda, naye akampanda, akaenda kumfuata yule mtu wa Mungu, akamkuta ameketi chini ya mwaloni; akamwambia, Je, wewe ndiwe mtu wa Mungu uliyotoka Yuda? Akasema, Mimi ndiye. Ndipo akamwambia, Njoo nyumbani pamoja nami, ule chakula. Akasema, Siwezi kurudi pamoja nawe, wala kuingia kwako pamoja nawe; wala sitakula chakula wala kunywa maji pamoja nawe mahali hapa; kwa maana niliambiwa kwa neno la Bwana, Hutakula chakula wala hutakunywa maji huko, wala hutarejea kwa njia ile ile uliyokuja nayo. Naye akamwambia, Mimi nami ni nabii kama wewe; na malaika alisema nami kwa neno la Bwana, akisema, Mrudishe pamoja nawe nyumbani mwako, apate kula 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 aliyekuwa ametoka Yuda, akisema, Bwana asema hivi, Kwa kuwa umeiasi kinywa cha Bwana, wala hukuilinda amri aliyokuamuru Bwana, Mungu wako, lakini umerudi, ukala chakula na kunywa maji mahali pale ambapo alikuambia, Usile chakula wala usinywe maji; mzoga wako hautafika kaburini mwa baba zako. 1 Wafalme 13:11–22.
The second angel’s message in the summer of 1844, consisted of identifying that the Protestant churches had fallen and become the daughters of Catholicism. Millerite Adventism had called men and women to leave those denominations for to stay in them meant spiritual and eternal death. The lying prophet of Bethel represents the religious system instituted in Bethel by Jeroboam. It was a system that set up an image to the beast, and the beast that was copied is the beast of Catholicism. The Protestants continued to identify themselves as Protestants, but they also continued to observe the day of the sun as the day of worship which is the mark of Catholicism’s authority.
1844 жылғы жаздағы екінші періштенің хабары протестанттық шіркеулердің құлап, католицизмнің қыздарына айналғанын әшкерелеуден тұрды. Миллериттік адвентизм ерлер мен әйелдерді сол деноминациялардан шығуға шақырды, өйткені олардың ішінде қалу рухани әрі мәңгілік өлімді білдіретін. Бетелдің жалған пайғамбары Жеробоғам Бетелде орнатқан діни жүйені бейнелейді. Бұл аңға арналған мүсінді орнатқан жүйе еді, ал соған еліктеп жасалған аң — католицизмнің аңы. Протестанттар өздерін протестанттармыз деп атауды жалғастырды, бірақ олар құлшылық күні ретінде күннің күнін де сақтауды жалғастырды; ал бұл — католицизм билігінің таңбасы.
The Protestants claim to be Protestants, though the only definition of Protestant is to protest Rome, and in so doing their profession is an image of the Roman church, for she professes to be a Christian institution, though she has no biblical justification for the claim. Her claim is based upon the empty authority of tradition and custom, which is the same false authority Protestantism employs as they claim to be Protestants. It is the same logic that had blinded Seventh-day Adventists to believe that as Laodiceans, they are still in a secure covenant relationship. It is the same false authority that ancient Israel proclaimed when they stated, “The temple of the Lord, the temple of the Lord are we.”
AbaProtestanti bake baayitira okuba nti ba Protestanti, newankubadde ng’ennyonnyola yokka ey’ObaProtestanti kwe kuwakanya Rooma; era mu kukola ekyo, okwatura kwabwe kuba kifaananyi ky’Ekkanisa y’Abaruumi, kubanga yo eyatula okuba ekitongole eky’Ekikristaayo, newankubadde nga terina kuwagira kwa Bayibuli eri ekigambo ekyo. Okwogera kwayo kwesigamiziddwa ku buyinza obutaliimu bw’obulombolombo n’empisa, era obwo bwe buyinza obulimba obwo bumu ObaProtestanti bwe bakozesa nga bagamba nti ba Protestanti. Bwe buyinza obulimba obwo bumu obwazibya amaaso g’Abadiventiisi b’olunaku olw’omusanvu okukkiriza nti, nga Bbalawodikiya, bakyali mu nkolagana ey’endagaano ennungi era ennywevu. Bwe buyinza obulimba obwo bumu Isiraeri ow’edda bwe yalangirira bwe yagamba nti, “Yeekaalu ya Mukama, yeekaalu ya Mukama gye tuli.”
“The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.
“Kuyula kwene kakyahulikwe ni bantu ba Kiyuda. Balamwibile Leza, kabili balekelwe kumona bwino lukuta lwabo ulwa pa mulu nge baimilisha Bakwe. Ipusukilo ilyo bapokelele talyaletile ipusukilo ku calo. Ifyabupe fyabo fyonse bafyasendele ku kutumbika bene. Bapokele Leza umurimo uwo alefwaya kuli bene, kabili bapokele na bantu banabo ubutungulushi bwa fya bukapepa ne cilangililo ca buzhilo. Nga bafikala ba calo ca kale ilyo lyeshitile Umufula, balondele amano yonse aya mitima yabo iibi. Efyo bapangile ifintu ifya mushilo ukumoneka nge cintu ca kusekesha, nga batila, ‘Ing’anda yakwe Yehova, ing’anda yakwe Yehova, ni izi’ (Yeremia 7:4), ilyo pa nshita imo bene balepusanya imibele yakwe Leza, ukushusha ishina Lyakwe, no kusofya ahantu Hakwe ha mushilo.”
“The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.” Christ’s Object Lessons, 292.
“Abalimi abebebekwe ukuba balawule isidiliya seNkosi abazange bathembeke kwithemba ababewunikwe lona. Ababingeleli nabafundisi babengengabo abafundisi abathembekileyo babantu. Abazange bagcine phambi kwabo ububele nenceba kaThixo nelingelo laKhe lokufuna uthando nenkonzo yabo. Aba balimi bafuna uzuko lwabo. Banqwenela ukuzithabathela iziqhamo zesidiliya. Kwakuyinjongo yabo ukutsalela ingqalelo nentlonelo kubo ngokwabo.” Christ’s Object Lessons, 292.
In 1863 the movement of the Millerites ended, but it had ceased to be a movement of Philadelphians in 1856. The rejection of the message of Moses (the “seven times”), that was presented by Elijah (William Miller) was rejected, and the rejection was based upon the methodology of the lying prophet of Bethel. 1863 was the end of sixty-five years that had began in 1798, and was the end of the prophecy of Isaiah chapter seven.
لە ساڵی 1863دا بزوتنەوەی میلەرییەکان کۆتایی هات، بەڵام لە ساڵی 1856ەوە وەستانی لەوە کردبوو کە بزوتنەوەی فیلادلفیاییان بێت. ڕەتکردنەوەی پەیامی موسا (ـ«حەوت جار»ـ)، کە لەلایەن ئیلیا (William Miller)ەوە پێشکەش کرابوو، ڕەتکرایەوە، و ئەم ڕەتکردنەوەیەش لەسەر بنەمای میتۆدۆلۆژیای ئەو پێغەمبەری درۆزنەی بێتئیل دامەزرابوو. ساڵی 1863 کۆتایی حەوتا و پێنج ساڵ بوو کە لە 1798 دەستی پێکردبوو، و کۆتایی پێشبینییەکەی بەشی حەوتی ئیشعیاش بوو.
And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field; And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: Thus saith the Lord God, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:1–9.
Û di rojên Ehaz, kurê Yotam, kurê Uzziya, padîşahê Yehûdayê de, Reçîn padîşahê Sûriyê û Peqah kurê Remalyayê, padîşahê Îsraêlê, ber bi Orşelîmê ve rabûn da ku li dijî wê şer bikin; lê nikarîbûn li ser wê biserkevin. Û ji mala Dawid re hate gotin ku: “Sûriya bi Efrayîm re hevalbend bûye.” Dema ku ev hate bihîstin, dilê wî û dilê gelê wî hejiyan, wek darên daristanê ku bi bayî tên hejandin. Hingê Xudan ji Îşaya re got: “Niha derkeve, tu û kurê xwe Şearyaşûb, biçin pêşwaziya Ehaz bikin li dawiya qanalê hewza jorîn, li ser rêya zeviyê paqijkerê cilan. Û jê re bibêje: ‘Xwe biparêze û aram be; netirse, û ji ber van du dûvikên van şewitokên bi dûman, ji ber hêrsê tund ê Reçîn û Sûriyê û yê kurê Remalyayê, dilê te neşikê. Ji ber ku Sûriya, Efrayîm û kurê Remalyayê li dijî te şîretê xerab kirine û gotine: “Em herin ser Yehûdayê, wê aciz bikin, ji bo xwe tê de qusûrê vekin, û kurê Tabeel li nav wê bikin padîşah.” Ev e ku Xudan Xwedê dibêje: “Ev dê nesekine û jî pêk neyê. Çimkî serê Sûriyê Dimaşq e, û serê Dimaşqê Reçîn e; û di nav şêst û pênc salan de Efrayîm wê bişike, heta ku nebê gel. Û serê Efrayîm Sameriyê ye, û serê Sameriyê kurê Remalyayê ye. Heke hûn bawer nekin, bi rastî hûn dê nebin sazkirî.”’” Îşaya 7:1–9.
The sixty-five-year prophecy of verse eight, identifies that “within” the period of sixty-five years the northern kingdom of the ten tribes would be taken into captivity. The vision was recorded in the year 742 BC, and nineteen years later in 723 BC, Ephraim was scattered and taken into captivity by the Assyrians. In 677 BC, at the end of the sixty-five years king Manasseh was captured and carried into Babylon. The starting point in 742 BC, marks a civil war between the northern kingdom and the southern kingdoms of Israel, just as 1863, marks the very center of the Civil War in the United States between the North and South. The prophecy was proclaimed by Isaiah in the literal glorious land (Judah), and the prophecy of 1863 was fulfilled in the spiritual glorious land (the United States).
Aya ya nane ya unabii wa miaka sitini na mitano inaonyesha kwamba “ndani ya” kipindi cha miaka sitini na mitano ufalme wa kaskazini wa makabila kumi ungechukuliwa utumwani. Njozi hiyo iliandikwa katika mwaka wa 742 KK, na miaka kumi na tisa baadaye, katika 723 KK, Efraimu alitawanywa na kuchukuliwa utumwani na Waashuru. Katika 677 KK, mwishoni mwa ile miaka sitini na mitano, mfalme Manase alikamatwa na kupelekwa Babeli. Mahali pa kuanzia katika 742 KK panaashiria vita vya wenyewe kwa wenyewe kati ya ufalme wa kaskazini na ufalme wa kusini wa Israeli, sawasawa na vile 1863 huashiria kiini hasa cha Vita vya Wenyewe kwa Wenyewe nchini Marekani kati ya Kaskazini na Kusini. Unabii huo ulitangazwa na Isaya katika nchi halisi ya utukufu (Yuda), na unabii wa 1863 ulitimizwa katika nchi ya kiroho ya utukufu (Marekani).
There are three waymarks within the sixty-five-year prophecy. The civil war of 742 BC, is followed in nineteen years by the scattering of the northern kingdom, in 723 BC. At the end of the sixty-five years the southern kingdom was scattered. The prophecy, including its beginning and ending, represents both “indignations” of God against the northern and southern kingdoms, and those two indignations are preceded by nineteen years at their starting points, and then followed by another nineteen years that follow their fulfillments.
Ndani ya unabii wa miaka sitini na mitano mna alama tatu za wakati. Vita vya wenyewe kwa wenyewe vya mwaka 742 KK vinafuatwa, baada ya miaka kumi na tisa, na kutawanywa kwa ufalme wa kaskazini, mwaka 723 KK. Mwishoni mwa ile miaka sitini na mitano, ufalme wa kusini ulitawanywa. Unabii huo, pamoja na mwanzo na mwisho wake, unawakilisha “ghadhabu” zote mbili za Mungu dhidi ya falme za kaskazini na kusini, na ghadhabu hizo mbili zimetanguliwa kwa miaka kumi na tisa katika sehemu zao za kuanzia, kisha zikafuatiwa na miaka mingine kumi na tisa baada ya kutimizwa kwake.
The entire chiastic structure identifies a period of civil war between north and south that marks the beginning and ending. In the midst of the beginning and ending the two antagonists of the civil war were both carried into slavery, and in the sixty-five years that they are gathered out of their mutually scattered condition of slavery into one nation, they arrive at 1863, which is the date of the Emancipation Proclamation that freed the slaves. The prophecy of a civil war in literal Judah concludes at the civil war in spiritual Judah, for Jesus always illustrates the end of a thing, with the beginning of a thing, for He is Alpha and Omega.
Imiterere yose ya kiyazimu igaragaza igihe cy’intambara y’abanyagihugu hagati y’amajyaruguru n’amajyepfo, ari cyo kiranga intangiriro n’iherezo. Hagati y’iyo ntangiriro n’iherezo, abo bahanganye bombi bo muri iyo ntambara y’abanyagihugu bajyanywe mu bucakara; maze mu myaka mirongo itandatu n’itanu, igihe bakoranyirizwa hamwe bakavanwa mu mimerere yabo yo gutatanywa mu bucakara ku mpande zombi bakagirwa ihanga rimwe, bagera ku wa 1863, ari wo mwaka w’Itangazo ryo Kubohora Abacakara ryabohoye abacakara. Ubuhanuzi bw’intambara y’abanyagihugu muri Yuda nyakuri busorezwa ku ntambara y’abanyagihugu muri Yuda ya mwuka, kuko Yesu buri gihe yerekana iherezo ry’ikintu akoresheje intangiriro yacyo, kuko ari Alufa na Omega.
The history of 1863 was represented by the history of 742 BC, when the prophet Isaiah, along with his son, delivered a message to the wicked king of Judah (Ahaz). 742 BC in the passage is represented by the testimony of king Ahaz, who was king of Judah and who had shut down God’s sanctuary service and had his high priest erect a model of a Syrian temple in the very precincts of God’s earthly sanctuary.
Tariha ya 1863 iliwakilishwa na tariha ya 742 KK, wakati nabii Isaya, pamoja na mwanawe, walipopeleka ujumbe kwa mfalme mwovu wa Yuda (Ahazi). Mwaka 742 KK katika kifungu hicho unawakilishwa na ushuhuda wa mfalme Ahazi, aliyekuwa mfalme wa Yuda na ambaye alikuwa amefunga huduma ya patakatifu pa Mungu na kumwamuru kuhani wake mkuu kusimamisha mfano wa hekalu la Shamu ndani ya viunga vilevile vya patakatifu pa Mungu hapa duniani.
In the history of wicked king Ahaz (marked as 742 BC by the prophecy of Isaiah), the leader of Jerusalem introduced the worship of paganism (Catholicism) into God’s church, just as Laodicean Adventism returned to the methodology of apostate Protestantism to discard the message of Moses that had been delivered by Elijah. In 742 BC, Isaiah confronted the wicked king of Judah at the end of the conduit of the upper pool, by the fuller’s field, and he brought his son with him when he did. His son’s name was a sign, and when the prophet from Judah confronted king Jeroboam, he also gave him a sign.
742 BC-ൽ യെശയ്യാവിന്റെ പ്രവചനത്താൽ അടയാളപ്പെടുത്തിയ ദുഷ്ടരാജാവായ ആഹാസിന്റെ ചരിത്രത്തിൽ, യെരൂശലേമിന്റെ നേതാവ് ദൈവസഭയിൽ അന്യജാതീയാരാധനയെ (കത്തോലിക്കത്വം) കൊണ്ടുവന്നു; അതുപോലെ തന്നേ, എലിയാവിലൂടെ കൈമാറപ്പെട്ട മോശെയുടെ സന്ദേശം തള്ളിക്കളയുന്നതിനായി ലാവൊദിക്യാ അഡ്വെന്റിസം മതഭ്രഷ്ട പ്രൊട്ടസ്റ്റന്റിസത്തിന്റെ രീതിശാസ്ത്രത്തിലേക്ക് മടങ്ങിപ്പോയി. 742 BC-ൽ, യെശയ്യാവ് യെഹൂദയുടെ ദുഷ്ടരാജാവിനെ മേൽക്കുളത്തിന്റെ കാലുവഴിയുടെ അറ്റത്ത്, വസ്ത്രധോവകന്റെ വയലിന്നരികെ, നേരിട്ടു; അങ്ങനെ ചെയ്തപ്പോൾ അവൻ തന്റെ മകനെയും കൂടെ കൊണ്ടുവന്നു. അവന്റെ മകന്റെ പേര് ഒരു അടയാളമായിരുന്നു; യെഹൂദയിൽ നിന്നുള്ള പ്രവാചകൻ യെരോബെയാം രാജാവിനെ നേരിട്ടപ്പോൾ, അവനും അവന്നു ഒരു അടയാളം നൽകി.
Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.
Tala, ngai mpe bana oyo Yehova apesi ngai bazali mpo na bilembo mpe mpo na bikamwa kati na Yisraele, ewutaka epai ya Yehova ya mampinga, oyo afandi na ngomba Siona. Yisaya 8:18.
The name of Isaiah’s son “Shearjashub,” means “a remnant shall return.” Those that “return” who make up the remnant, are those who wait for the Lord during the tarrying time.
Isaiağ oğlınıñ “Şear-Yaşub” adı “bir qalıntı qaytacaq” digän mananı añlatadı. Qaytıp kelip qalıntını teşkil etädigänlär, kütiş däwridä Rebni kütiwatqanlardur.
And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:17, 18.
Ndzi ta tshama ndzi rindzele Yehovha, la fihleke xikandza xa yena eka yindlu ya Yakobo, naswona ndzi ta langutela yena. Vonani, mina ni vana lava Yehovha a ndzi nyikeke vona hi va swikombiso ni swihlamariso eIsrayele leswi humaka eka Yehovha wa mavuthu, loyi a tshamaka entshaveni ya Siyoni. Esaya 8:17, 18.
When Isaiah interacts with wicked king Ahaz in 742 BC, he represents those who have “waited,” for all the prophets are speaking of the last days, and those who “wait” in the last days are those who have suffered the first disappointment. Jeremiah thought God had lied, and withheld the rain, and Isaiah thinks God has hidden “his face from the house of Jacob,” but Isaiah determines that he will wait, and look for the Lord, which represents the “wise” during the tarrying time of the vision. Those that did return and separate the precious from the vile, who were to become God’s mouthpiece were sealed, and therefore contrasted with those who receive the mark of the beast.
742 BC-ൽ യെശയ്യാവ് ദുഷ്ടരാജാവായ ആഹാസുമായി സമ്പർക്കത്തിലാകുമ്പോൾ, അവൻ “കാത്തിരുന്ന”വരെ പ്രതിനിധീകരിക്കുന്നു; കാരണം എല്ലാ പ്രവാചകന്മാരും അന്ത്യദിനങ്ങളെക്കുറിച്ചാണ് സംസാരിക്കുന്നത്; അന്ത്യദിനങ്ങളിൽ “കാത്തിരിക്കുന്നവർ” ആദ്യ നിരാശ അനുഭവിച്ചവരാണ്. യിരെമ്യാവ് ദൈവം കള്ളം പറഞ്ഞുവെന്നും മഴ തടഞ്ഞുവെച്ചുവെന്നും വിചാരിച്ചു; യെശയ്യാവോ ദൈവം “യാക്കോബിന്റെ ഭവനത്തിൽനിന്നു തന്റെ മുഖം മറച്ചിരിക്കുന്നു” എന്നു കരുതുന്നു; എങ്കിലും യെശയ്യാവ് താൻ കാത്തிருந்து യഹോവയെ നോക്കിക്കൊള്ളുമെന്നു നിശ്ചയിക്കുന്നു; ഇത് ദർശനത്തിന്റെ താമസകാലത്ത് ഉള്ള “ജ്ഞാനികൾ”യെ പ്രതിനിധീകരിക്കുന്നു. മടങ്ങിവന്നു വിലപ്പെട്ടതിനെ നികൃഷ്ടത്തിൽനിന്നു വേർതിരിച്ചവർ, ദൈവത്തിന്റെ വായ്പ്പാത്രമാകേണ്ടിയിരുന്നവർ, മുദ്രയിട്ടവരായി; അതുകൊണ്ടുതന്നെ അവർ മൃഗത്തിന്റെ മുദ്ര സ്വീകരിക്കുന്നവരോടു വിപരീതരായി നിലകൊള്ളുന്നു.
And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8:16–20.
Na wengi miongoni mwao watajikwaa, na kuanguka, na kuvunjika, na kunaswa, na kutekwa. Funga ushuhuda, ukalitie muhuri sheria kati ya wanafunzi wangu. Nami nitamngojea Bwana, yeye auisitiriye uso wake nyumba ya Yakobo, nami nitamtazamia. Tazama, mimi na watoto niliopewa na Bwana tu kwa ishara na kwa maajabu katika Israeli, zitokazo kwa Bwana wa majeshi, akaaye katika mlima Sayuni. Na watakapowaambia, Waulizeni wenye pepo na wachawi walialao na kunong’ona: je! watu hawapaswi kumtafuta Mungu wao? Je! kwa ajili ya walio hai watawaendea wafu? Na waende kwenye sheria na ushuhuda; ikiwa hawasemi sawasawa na neno hili, bila shaka kwao hakuna alfajiri. Isaya 8:16–20.
We will continue this study in the next article.
Tukolesya kwendelezhya isomo iri mu cinyandiko cikonkene.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
“Yano si ye muakyavulwila wa Sister White, indi ye muakyavulwila wa Mfumu, kabiji ntumwa waye wayapa kudi ami pakuba ne ami n̄mupeshe anweba. Lesa umwita anweba ne mutaleke kubomba mu kupingana na Yaye. Kupesha kwanji kupiti kwakapewa pa bingi pa bantu abo bakeba kwitwa mba Benakilishitu apo bo bamutunda maumbile a Satana, bakanya mu mutima, mu kyambo, ne mu byubilo kutungijila kwa bukine, kabiji kine bakonkelela nzila umo Satana ibatangijilamo. Mu kukanya kwa mitima yabo bakwate bukoseshi bwine ne pa mambo onse tabwabafwainwa, kabiji bo tabafwainwa kubukolesha. Umo mwiya Mulongeshi Mukatampe, ‘Nkatolola, nkatolola, nkatolola.’ Bantu bavuga mu Battle Creek mba, ‘Tempelo wa Mfumu, tempelo wa Mfumu ye ba twi’ indi bo babomya mulilo wa pa buseke. Mitima yabo ke ya kusunguluka ne kukokela panshi ku bupe bwa Lesa ne.” Manuscript Releases, volume 13, 222.