We ended the last article with a passage that addresses “a lying spirit.” The following is one of the paragraphs from that passage.
Makala ya mwisho tuliimalizia kwa kifungu kinachoshughulikia “roho ya uongo.” Ifuatayo ni mojawapo ya aya kutoka katika kifungu hicho.
“Unsanctified ministers are arraying themselves against God. They are praising Christ and the God of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.” Testimonies to Ministers, 409.
“Batumishi wasiotakaswa wanajipanga kinyume na Mungu. Wanamsifu Kristo na mungu wa ulimwengu huu kwa pumzi ile ile. Huku wakidai kwamba wanampokea Kristo, wanamkumbatia Baraba, na kwa matendo yao husema, ‘Si Huyu, bali ni Baraba.’ Wote wasomao mistari hii na waangalie sana. Shetani amejisifu kuhusu yale awezayo kufanya. Anadhani atavunja umoja ambao Kristo aliuombea upate kuwapo katika kanisa Lake. Husema, ‘Nitatoka, nami nitakuwa roho ya uongo ili kuwadanganya wale niwawezao, kukosoa, na kuhukumu, na kupotosha.’ Mwana wa udanganyifu na wa ushuhuda wa uongo akikaribishwe na kanisa lililokuwa na nuru kuu, ushahidi mkuu, kanisa hilo litaikataa jumbe ambayo Bwana ametuma, na kupokea madai yasiyo na kiasi cha akili na dhana za uongo na nadharia za uongo. Shetani hucheka upumbavu wao, kwa maana anajua lililo kweli.” Testimonies to Ministers, 409.
Let “the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories.” In 1863, Millerite Adventism ‘returned’ to the unreasonable and false methodology employed by apostate Protestantism and rejected William Miller’s identification of the seven times of Leviticus twenty-six. The subject of ‘returning’ was represented by the rebels in Numbers fourteen, when they determined to select a captain and return to Egypt.
“वंचन और झूठी गवाही के पुत्र का मनोरंजन उस कलीसिया द्वारा किया जाए जिसने महान ज्योति, महान प्रमाण पाया है, और वह कलीसिया उस सन्देश को त्याग देगी जिसे प्रभु ने भेजा है, और अत्यन्त अविवेकपूर्ण कथनों, मिथ्या कल्पनाओं, और झूठे सिद्धान्तों को ग्रहण करेगी।” 1863 में, मिलरवादी एडवेंटवाद धर्मत्यागी प्रोटेस्टेंटवाद द्वारा प्रयुक्त उस अविवेकपूर्ण और मिथ्या पद्धति की ओर ‘लौट गया’ और लैव्यव्यवस्था छब्बीस के सात कालों के विषय में विलियम मिलर की पहचान को अस्वीकार कर दिया। ‘लौटने’ का विषय गिनती चौदह के विद्रोहियों द्वारा प्रतिरूपित किया गया था, जब उन्होंने एक प्रधान चुनकर मिस्र को लौट जाने का निश्चय किया।
And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:4.
Kai vaambila imwe na imwe, “Tukavange kapiteni, kutani tukuyela eGibhita.” Numeri 14:4.
The subject of “returning” to apostate Protestantism was also represented by Jeremiah, when in chapter fifteen, he was told that the fallen Protestants could return to him, but he was not to “return” unto them.
Katambi ka “kuya” kankumbi ku Uprotestanti wa kuasiya imani nako kaleweshwe pe na Yeremia, apo mu chiputulwa fifiteeni, atelwe ukuti Amaprotestanti abagwile kuti baya kuli ena, lelo ena te kuti “aye” kuli bene.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. Jeremiah 15:17–20.
Ndzi nga tshamanga entsombanweni wa vahlekuri, hambi ku ri ku tsaka; ndzi tshame ndzexe hikwalaho ka voko ra wena; hikuva u ndzi tatisile hi ku hlundzuka. Hikwalaho ka yini ku vaviseka ka mina ku nga heriki, ni xilonda xa mina lexi nga tshungulekiki, lexi alaka ku hanyisiwa? Xana u ta va eka mina hi ku helela kukota muhembi, ni kukota mati lama tsandzekaka? Hikokwalaho HOSI Xikwembu xi vurisa sweswo: Loko u tlhela, kutani ndzi ta ku vuyisa, naswona u ta yima emahlweni ka mina; naswona loko u humesa leswi nga swa nkoka eka leswi nyenyetsaka, u ta fana ni nomu wa mina; a va tlhelele eka wena; kambe wena u nga tlheleli eka vona. Kutani ndzi ta ku endla eka vanhu lava ku va rirhangu ra koporo leri tiyisiweke; naswona va ta lwa na wena, kambe a va nge ku hluli; hikuva ndzi na wena ku ku ponisa ni ku ku kutsula, ku vula HOSI Xikwembu. Yeremiya 15:17–20.
Perhaps the clearest prophetic illustration of the principle of not returning to apostate Protestantism is found in the story of the disobedient prophet, who delivered a message of rebuke to Jeroboam, the northern ten tribe’s first king.
Oku ni ko kikingi kya buketi bwa buprofeti kya ihame lya kutagarukira mu Buprotestanti obwahindukiire liraagirwa mu nkuru y’omurangi w’obunabbi atahurikiire, eyatwara obubaka bw’okunenyereza eri Yerobowaamu, omukama wa mbere ow’ebika ikumi eby’obukiikakkono.
And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:7–10.
Böse nga mwami abwira wa muntu wa Nzambi nti: “Yiza na mono ku nzo, oka pema, mpe nakupesa lifuti.” Mpe wa muntu wa Nzambi abwira mwami nti: “Ata soki opesi mono ndambu ya ndako na yo, nakokota te elongo na yo, mpe nakolia limpa te to nakomela mai te na esika oyo; pamba te boye nde Nkolo apesaki ngai mitindo na liloba na Ye, alobaki: ‘Olia limpa te, omela mai te, mpe kozonga lisusu te na nzela moko oyo oyaki na yango.’” Boye akendeki na nzela mosusu, mpe azongaki te na nzela oyo ayaki na yango na Bethele. 1 Bakonzi 13:7–10.
The disobedient prophet had been told of God not to return the way he came. Millerite Adventism had come out of Protestantism represented by Sardis, and they were not to return. Though the disobedient prophet knew full well not to return the way he came, a false prophet of Jeroboam’s kingdom, told him that God had said that the disobedient prophet should return to the false prophet’s home and eat with him. In spite of God’s direction, he did that very thing. Once he had begun to eat the false prophet’s food, the Bible plainly states the prophet of Samaria had lied.
Omuprofeta ataatina kukwata esikive kyakwa Leza ekuti aleke ukubwelela mu nzila iyo aishilemo. Ubuadiventi bwa baMillerite bwafumine mu Buprotestanti obwaimininwe na Saridisi, kabili tabalingile ukubwelela. Nangu cakuti omuprofeta ataatina aleishiba bwino sana ukuti tasobele ukubwelela mu nzila iyo aishilemo, omuprofeta wa bufi uwamu bufumu bwa Yeroboamu amwebele ukuti Leza alandile ukuti omuprofeta ataatina afwile ukubwelela ku ng’anda ya ulya muprofeta wa bufi no kulya pamo nankwe. Nangu cibe ukuti Leza alimupele amalangisho, alicitile cine cene ico. Ilyo fye atendeke ukulya ifyakulya fya ulya muprofeta wa bufi, Baibo yalanda patoke ukuti omuprofeta wa Samaria alibepile.
Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. 1 Kings 13:11–19.
Aisamuna ku profeta mosi kizee mu Betheli; na banake baake baiza no kumubula byoshe ebi omusaiza wa Ruhanga yakozere ahu izooba eryo mu Betheli; n’ebigambo ebi yagambiire omugabe, nabyo baabibwira ise. Ise yaabagambira ati, “Yagyenda mu muhanda ki?” Ahabw’okuba banake baake bakaba baboine omuhanda ogu omusaiza wa Ruhanga, eyarugire mu Buyudaaya, yagyenzemu. Yaagambira banake baake ati, “Munteekyere endogoyi.” Reero baamutekyera endogoyi, yaagyebagaho, yaagoberera omusaiza wa Ruhanga, yaamushanga atwire ahansi y’omutookye; yaamubuuza ati, “Niwe musaiza wa Ruhanga eyarugire mu Buyudaaya?” Yaamugarukamu ati, “Niinye.” Reero yaamugambira ati, “Ija omuka naanye, olye emigaati.” Kwonka yaamugambira ati, “Tinshaasa kugarukana naiwe, n’obu kwakuba kutaaha naiwe; kandi tindya mugaati newakubaire kunywa maizi naiwe omu mwanya gunu; ahabw’okuba nahairwe ekigambo n’Ekigambo kya Mukama nti, Otaalya mugaati, kandi otanywamu maizi eyo, kandi otagaruka n’okuza omu muhanda ogu waiziremu.” Undi yaamugambira ati, “Naanye ndi profeta nkawe; kandi maraika akangambira n’Ekigambo kya Mukama ati, Mugarure naiwe omuka mu nju yaawe, alye emigaati kandi anywe amaizi.” Kwonka akaba amubihire. N’ahabw’ekyo yaagarukana nawe, yaalya emigaati omu nju ye, kandi yaanywa amaizi. 1 Abagabe 13:11–19.
The disobedient prophet ate and drank with the lying prophet of Samaria, meaning he accepted the message of an apostate prophet, and rejected the message of the Lord. The message he had faithfully delivered the same day. He knew full well he was not to return, but he did it anyway. Sister White informs us that if the “son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent.” In Millerite history the first angel had lightened the earth with its glory. In 1840, the first angel’s message was carried to every mission station in the world.
ආज्ञාභංග කළ අනාගතවක්තෘවරයා සමාරියාවේ බොරු කියූ අනාගතවක්තෘවරයා සමඟ කෑම කා පානය කළේය; එයින් අදහස් වූයේ ඔහු පථභ්රෂ්ට අනාගතවක්තෘවරයෙකුගේ පණිවිඩය පිළිගෙන, ස්වාමීන්වහන්සේගේ පණිවිඩය ප්රතික්ෂේප කළ බවයි. එය ඔහු එම දිනම විශ්වාසවන්ත ලෙස ප්රකාශ කළ පණිවිඩයම ය. තමන් නැවත නොහැරිය යුතු බව ඔහු ඉතා හොඳින් දැන සිටියේය; එහෙත් එසේම කළේය. “රැවටීමේ පුත්රයා සහ බොරු සාක්ෂිය” මහත් ආලෝකය, මහත් සාක්ෂි ලැබූ සභාවක් විසින් පිළිගනු ලැබුවහොත්, “එම සභාව ස්වාමීන්වහන්සේ එවා ඇති පණිවිඩය ඉවත දමනු ඇත” යයි සහෝදරී වයිට් අපට දැනුම් දෙයි. මිලර්වරුන්ගේ ඉතිහාසය තුළ පළමු දූතයා තම මහිමයෙන් පොළොව ආලෝකවත් කළේය. 1840 දී පළමු දූතයාගේ පණිවිඩය ලෝකයේ සෑම මෙහෙයුම් මධ්යස්ථානයකටම ගෙන යනු ලැබීය.
“The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“Bwana wa ha wîke hanini na nguvû na utukufu mukulu ku ixi yetu, mawu aya ni kweli, na mu mwaka wa 1840 sauti nyingi sazinulîwa mu kutangaza kwake.” Manuscript Releases, volume 9, 134.
Shortly thereafter, Millerite Adventism returned to “the lie” of apostate Protestantism’s methodology, and discarded “the message of the Lord” which God had sent through William Miller. They discarded the message of Moses as presented by Elijah, and the “lie” received at the beginning in Millerite history, represents the “lie” that is believed at the end; the “lie” which brings strong delusion upon Laodicean Adventism.
Ngemuva kwesikhashana nje, ubu-Adventism bamaMillerite babuyela “emangeni” endlela yokusebenza yobuprothestani obuhlubukileyo, base bulahla “umyalezo weNkosi” uNkulunkulu ayewuthumele ngoWilliam Miller. Bawulahla umyalezo kaMose njengoba wawethulwe ngu-Eliya, futhi “amanga” amukelwa ekuqaleni emlandweni wamaMillerite amele “amanga” akholwayo ekugcineni; “amanga” aletha ukudukiswa okunamandla phezu kobu-Adventism baseLawodikea.
And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:10–12.
Na kwa udanganyifu wote wa uovu ndani ya hao wanaopotea; kwa sababu hawakuipokea upendo wa ile kweli, wapate kuokolewa. Na kwa sababu hiyo Mungu atawaletea nguvu ya upotevu, hata wauamini uongo; ili wahukumiwe wote wasioiamini kweli, bali walifurahia uovu. 2 Wathesalonike 2:10–12.
We are attempting to demonstrate the role of Elijah as a symbol in connection with the parallel histories of the horn of Protestantism and the horn of Republicanism during the period that the sixth kingdom of Bible prophecy reigns. The difficulty in bringing all the issues of 1863 together prophetically, at least for me, is the various interrelated lines that border on the concept of “circuitous logic”. A straight forward logic is always the best approach, but identifying divine truths and the relationships of those truths to each other is a difficult work, for they are found in the Bible “here a little and there a little.”
Twatwipangile kuonesha nafasi ya Eliya kama ishara kuhusiana na historia zinazolingana za pembe ya Uprotestanti na pembe ya Urepublikanizimu katika kipindi ambacho ufalme wa sita wa unabii wa Biblia unatawala. Ugumu wa kuleta pamoja masuala yote ya mwaka 1863 kwa namna ya kinabii, angalau kwangu mimi, ni mistari mbalimbali inayohusiana yenyewe kwa yenyewe ambayo inapakana na dhana ya “mantiki ya mzunguko.” Mantiki ya moja kwa moja siku zote ndiyo njia iliyo bora zaidi, lakini kuitambua kweli za kimungu na mahusiano ya kweli hizo kwa kila moja ni kazi ngumu, kwa maana zinapatikana katika Biblia “hapa kidogo na pale kidogo.”
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little. Isaiah 28:9, 10.
«دە بە کەسێک زانست فێر بکا؟ و دە بە کەسێک تێگەیشتن لە فێرکردن بگەیەنێ؟ بەوانەی لە شیر وەستانراون، و لە مەمکان جیا کراون. چونکە فەرمان لەسەر فەرمان دەبێت، فەرمان لەسەر فەرمان؛ هێڵ لەسەر هێڵ، هێڵ لەسەر هێڵ؛ لێرە کەمێک، و لەوێ کەمێک.» ئیشایا 28:9، 10
It is also a difficult work when your target audience consists of those that are familiar with the primary truths you are addressing, but others are new to it all. Virtually all the truths I intend to give an overview of in this article, can be found in Habakkuk’s Tables. For fear of sounding as if I am using ‘circuitous logic’, I am going to tell you where we are going, in advance of actually going there.
Na mpe mosala ya mpasi ntango bato oyo bozali koloba na bango bazali kosangisa baoyo bayebi malamu bosolo ya liboso oyo bozali kolobela, mpe basusu bazali sika mpenza na makambo yango nyonso. Penepene bosolo nyonso oyo nazali na mokano ya kopesa na mokuse kati na lisolo oyo, ekoki komonana na Bitándá ya Habakuki. Mpo na kobanga ete nakoyokana lokola nazali kosalela “makanisi oyo ezongaka-zongaka,” nakoyebisa bino esika tozali kokende liboso mpenza ya kokoma kuna.
In 1863, Laodicean Millerite Adventism set up an image of jealousy. The image of jealousy represents the first of Laodicean Adventism’s four generations.
Mwaka wa 1863, Uadventista wa Kimilleri wa Laodikia ulisimamisha sanamu ya wivu. Sanamu ya wivu inawakilisha kizazi cha kwanza kati ya vizazi vinne vya Uadventista wa Laodikia.
Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.
Awo akambera ati, Mwana wa muntu, tombola meso ako nansha nomba mu nzila iya ku kabanga. Epo natombwele meso yandi mu nzila iya ku kabanga, kabili moneni, ku kabanga ku mwinshi wa cipailo, ico cishilwa ca bukoelelo pa mulyango. Ezekieli 8:5.
The four generations of the Seventh-day Adventist church are represented in various passages of Scripture, but I employ Ezekiel eight as the primary point of reference. The reason for this is that chapter eight leads into chapter nine. In Ezekiel nine, the sealing of the one hundred and forty-four thousand is illustrated, and in Testimonies, volume five, Sister White clearly identifies this fact. In Sister White’s comments she clearly addresses two classes of worshippers in Jerusalem when the sealing takes place. Ezekiel does the same thing, and the class that does not receive the seal are represented in chapter eight.
គ្រឹស្តសាសនាចក្រអាដវេនទីស្ទថ្ងៃទីប្រាំពីរ ក្នុងបួនជំនាន់ ត្រូវបានតំណាងឡើងនៅក្នុងបទគម្ពីរផ្សេងៗជាច្រើន ប៉ុន្តែខ្ញុំប្រើ អេសេគាល ជំពូក ៨ ជាចំណុចយោងសំខាន់។ មូលហេតុនៃការនេះ គឺដោយសារជំពូក ៨ នាំចូលទៅកាន់ជំពូក ៩។ នៅក្នុង អេសេគាល ៩ ការបោះត្រានៃមនុស្សមួយសែនបួនម៉ឺនបួនពាន់នាក់ ត្រូវបានបង្ហាញជារូបភាព ហើយនៅក្នុង Testimonies, volume five ប្អូនស្រី វ៉ាយត៍ បានកំណត់អត្តសញ្ញាណយ៉ាងច្បាស់អំពីការពិតនេះ។ នៅក្នុងសេចក្ដីអធិប្បាយរបស់ប្អូនស្រី វ៉ាយត៍ នាងបាននិយាយយ៉ាងច្បាស់អំពីពួកអ្នកថ្វាយបង្គំពីរក្រុមនៅក្រុងយេរូសាឡិម នៅពេលដែលការបោះត្រាកើតឡើង។ អេសេគាល ក៏ធ្វើដូចគ្នានេះដែរ ហើយក្រុមដែលមិនទទួលបានត្រា ត្រូវបានតំណាងឡើងនៅក្នុងជំពូក ៨។
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Likundi lya avo vosi vakevona ukoma wa peho yavo kuvatula usungu, nangwa vavasi valila ha vipi vya vakwavo, navakasiya vene vavula citapi ca Nzambi. Mwene vene atuma vatumwa vandi, vandu vakola vipanga vya kujiha mu mavoko avo: ‘Yenu kumulanda mu mbongi, muvate; liso lyenu kalisoneke, nange muveneko keke kuvatwila usonehi: jiheleni vene kabisa vakulwane na vakandende, vasimbi, vana vanceke, na vakaji; kansi kamusongele muntu uli na cimanyinu aci; kandi tandenu ku nzo Yami ya kujila.’ Bahi vatandile ku vakulwane va kale vavatele kumeso ya nzo.”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
«Ataha tuzabona y’uko itorero—aheranda h’Umwami—ari ryo rya mbere ryumvise igikubitizo cy’uburakari bw’Imana. Abakuru bo mu bihe bya kera, abo Imana yari yahaye umucyo mwinshi kandi bari barahagaze nk’abarinzi b’inyungu z’umwuka z’ubwoko, bari baragambaniye icyizere bari barabikijwe. Bari barafashe umwanya wo kuvuga ko tutagomba gutegereza ibitangaza n’ukwihishura kugaragara kw’imbaraga z’Imana nk’uko byari bimeze mu minsi ya kera. Ibihe byarahindutse. Ayo magambo akomeza kutizera kwabo, maze bakavuga bati: Uwiteka ntazakora icyiza, kandi ntazakora ikibi. Agira imbabazi nyinshi cyane ku buryo atazasura ubwoko bwe mu rubanza. Bityo rero, ‘Amahoro n’umutekano’ ni byo biriozwa n’abantu batazongera ukundi kuzamura ijwi ryabo nk’impanda kugira ngo bereke ubwoko bw’Imana ibicumuro byabwo n’inzu ya Yakobo ibyaha byayo. Izo mbwa z’ibiragi zitashakaga gutontoma ni zo zumva guhorera gukiranuka kw’Imana yarakajwe. Abagabo, inkumi, n’abana bato bose barimburanwa.» Testimonies, vol. 5, 211.
Chapter eight is describing those in Jerusalem–“the church” that in the fourth of the four generations–represented as bowing down to the sun.
Kapitulo eiti e talanoa kiate kinautolu ʻi Selusalema—“ʻa e siasi” ʻa ia ʻi he toʻu tangata hono fā ʻo e toʻu tangata ʻe fā—ʻoku fakafofongaʻi ko e punou hifo ki he laʻā.
And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.
Haan kana nanga ko ni unud gi balay ti Apo, ket adtoy, iti ruangan ti templo ti Apo, iti nagbaetan ti pasdek ken ti altar, adda iti agarup duapulo ket lima a lallaki, nga iti likudda ket naiturong iti templo ti Apo, ket dagiti rupada ket naiturong iti daya; ket nagdaydayawda iti init a naiturong iti daya. Kalpasanna kinunana kaniak, “Nakitam kadi daytoy, O anak ti tao? Bassit a banag kadi iti balay ti Juda a mangaramidda kadagiti makarimon a banbanag nga ar-aramidenda ditoy? Ta pinunnoda ti daga iti kinapintas, ket nagsublida a mangpukaw iti pungtotko: ket adtoy, iyegda ti sanga iti ngiwatda. Gapuna siak met ket makitungpalak iti pungtot: ti matak saanto nga agsipud, wenno maaddaannak iti asi: ket uray no agikkisda kadagiti lapayagko iti dakkel a timek, saanko latta ida a denggen.” Ezekiel 8:16–18.
Just as with the evil report of the ten spies, the twenty-five leaders of the rebellion that are worshipping the sun have “provoked” the Lord to anger. The Sunday law is the “day of provocation” which the prophets point forward to. Chapter nine describes those that receive the seal of God at the same point in time, for it is simply repeating and enlarging upon chapter eight.
Ngokufana lembiko embi yezinhloli ezilitshumi, abakhokheli abangamatshumi amabili lanhlanu bokuvukela abakhonza ilanga “bavuse” ulaka lweNkosi. Umthetho weSonto “lusuku lokuvusa ulaka” abaprofethi abakhomba phambili kulo. Isahluko sesificamunwemunye sichaza labo abemukela uphawu lukaNkulunkulu ngesikhathi esifanayo, ngoba simane siphinda njalo sandise okusesahlukweni sesificaminwembili.
“This sealing of the servants of God [Revelation seven] is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“Kuno kutia muhuri kwa watumishi wa Mungu [Ufunuo saba] ndiko kule kule kulivyoonyeshwa Ezekieli katika njozi.” Testimonies to Ministers, 445.
In 1863, the first generation of Laodicean Adventism began its wandering through the wilderness. The prophetic history that identifies the image of jealousy in 1863, was the golden calf of Aaron. The prophetic characteristics of the golden calf are that it was an image of a beast, and it was gold. Gold is the symbol of Babylon, so Aaron’s golden calf was the image of the beast of Babylon. The image of the beast is only defined as the combination of church and state with the church in control of the relationship.
Mu 1863, ekizukulwane sokuqala se-Adventism yaseLawodikea saqala ukuzulazula kwaso ehlane. Umlando wesiprofetho okhomba umfanekiso womona ngo-1863, wawuyithole legolide lika-Aroni. Izimpawu zesiprofetho zethole legolide yilezi: lalingumfanekiso wesilo, futhi laliyigolide. Igolide liwuphawu lweBabiloni, ngakho ithole legolide lika-Aroni lalingumfanekiso wesilo saseBabiloni. Umfanekiso wesilo uchazwa kuphela njengokuhlangana kwebandla nombuso, ibandla liphethe ubudlelwane obunjalo.
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
“Lelo ‘chifanizilo ku chilombo’ ni cini? Nomba cikapangwa shani? Ichifanizilo cikapangwa ku chilombo ica mahembe yabili, kabili ni chifanizilo ku chilombo. Cileitwa kabili ukuti chifanizilo ca chilombo. E ico, pa kusambilila ifyo ichifanizilo caba ne fyo cikateekwa ukupangwa, tufwile ukusambilila imibele yakwe bwino iyo chilombo cine—ubupapa.
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
“Mbala gangi dya bwalu bwa ku ntwadijilu dyavwa dyonaika ku dibenga kuya ne ku bulenga bwa nsangu mulenga ne ku kwakidila mikenji ne mpingu ya bapaganu, dyajimija Nyuma ne bukole bya Nzambi; ne bua kukanda myoyi ya bantu, dyalomba lutayi lua bukole bwa buloba. Bualu bua kuikala mbupapayi, gangi dya ditonda bukole bwa mbulamatadi ne dyabusebenja bua kutwala kumpala bipeta byadyo biine, ne tshilelela bua kupesha “bupambuki.” Bua États-Unis kuumba tshifwanikijilu tshia nyama wa ntambwe, bukole bwa ntendelelu budi ne bua kutonda mbulamatadi wa civila mushindu wa ne bukole bwa mbulamatadi nabwo bukejadi busebenjiwe kudi gangi bua kukumbanangana ne bipeta byadyo biine.” The Great Controversy, 443.
The calf built by Aaron, was built when Moses was receiving the Ten Commandments. The second commandment forbids the worship of idols, and includes a partial description of God’s character, when it identifies God as a jealous God.
هارون الذي صنع العجل، إنما صنعه حين كان موسى يتلقى الوصايا العشر. والوصية الثانية تنهى عن عبادة الأصنام، وتتضمن وصفًا جزئيًا لصفة الله، إذ تُعرِّف الله بأنه إلهٌ غيور.
Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.
Oyo kîkulumbulu kyakuvumba anyi kifwano kya cintu nansha cimwe cidi mu dyulu kuulu, anyi cidi pa buloba panshi, anyi cidi mu mâyi panshi pa buloba: kudiukufukamina to, nansha kuvikutumikila; bwalu Mêmè Yehova Nzambi webe ndi Nzambi wa kifuwa, ne ndundila bubi bwa baata pa bana too ne ku nkama wa isatu ne wa ina wa badi bankina; ne ngenza luse kudi binunu bya badi bangana, ne balama mikenji yanyi. Eksode 20:4–6.
Aaron’s image of the golden calf, being an idol, represents an image of jealousy, for it produced the righteous indignation that compelled Moses to throw down and break the first two tables of the Ten Commandments. We intend to show that the counterfeit chart of 1863, was represented by Aaron’s golden calf. God’s jealousy was manifested towards Aaron’s golden calf, for the golden calf represented a false god. The calf was the counterfeit representation of God. Aaron proclaimed that it represented the gods that had delivered them from Egyptian bondage. The two tables which Moses broke in that very history, were a “transcript” of the true God’s character, the God that had actually brought them out of Egypt. The counterfeit chart produced in 1863, is an image of jealousy, for it broke the two tables of Habakkuk chapter two by removing the seven times of Moses’ oath.
Haruni alikuwa mwigano wa ndama wa dhahabu, kwa kuwa ulikuwa sanamu, unawakilisha mfano wa wivu, kwa maana ulizaa ghadhabu ya haki iliyomlazimisha Musa kuyatupa chini na kuyavunja yale mbao mawili ya kwanza ya Amri Kumi. Tunakusudia kuonyesha kwamba chati bandia ya mwaka 1863 iliwakilishwa na ndama wa dhahabu wa Haruni. Wivu wa Mungu ulidhihirishwa juu ya ndama wa dhahabu wa Haruni, kwa maana ndama wa dhahabu aliwakilisha mungu wa uongo. Ndama huyo alikuwa uwakilishi bandia wa Mungu. Haruni alitangaza kwamba uliwakilisha miungu iliyokuwa imewaokoa kutoka utumwani wa Misri. Yale mbao mawili ambayo Musa alivunja katika historia hiyo hiyo yalikuwa “nakala” ya tabia ya Mungu wa kweli, Mungu aliyekuwa amewatoa kwa kweli kutoka Misri. Chati bandia iliyotolewa mwaka 1863 ni mfano wa wivu, kwa maana ilivunja yale mbao mawili ya Habakuki sura ya pili kwa kuondoa zile nyakati saba za kiapo cha Musa.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.
“Ndzi vonile leswaku chati ya 1843 yi kongomisiwile hi voko ra Hosi, naswona a yi nga fanelanga ku cinciwa; leswaku tinhlayo a ti ri hilaha A swi lavaka hakona; leswaku voko ra Yena a ri ri ehenhla ka yona naswona ri fihla xihoxo eka tin’wana ta tinhlayo, leswaku ku nga vi na un’we la a nga xi vona, ku kondza voko ra Yena ri susiwa.” Early Writings, 74, 75.
Further Ellen White adds to the command not to altar the 1843 chart, with the qualifications of “except by inspiration.”
Ellen White আরও যোগ করেন যে 1843 সালের চার্ট পরিবর্তন না করার এই নির্দেশের সঙ্গে “প্রেরণার দ্বারা ব্যতীত” এই শর্ত যুক্ত ছিল।
“I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.
“Ninakuta kuti chati yakale yikalongoreka na Ambuya, ndipo kuti palije nanga nkhaluso kamoza ka iyo kakeneranga kusinthika, kupatula waka mwa uvumbuzi. Ninkawona kuti manambala gha pa chati ghakaŵa umo Chiuta wakakhumbiranga kuti ghaŵire, ndipo kuti woko Lake ukaŵa pachanya pake ndipo ukabisa kunangiska mu vinyake vya manambala, mwakuti palije uyo wakeneranga kukuwona kufikira apo woko Lake ukafumiskikira.” Spalding and Magan, 2.
James and Ellen White were living with Otis Nichol’s family, when Nichol’s prepared and produced the 1850 chart. The only thing that was “altered” with the 1850 chart, was that the year ‘1844’ was used to replace the year ‘1843,’ that had been represented upon the 1843 chart. The only thing “altered” was a correction of the “mistake” that God had held His hand over. The inspiration of the prophetess was in the very home where the 1843 chart was “altered” into the 1850 chart, and the seven times of Leviticus twenty-six remained enshrined upon that chart, as it had been on the 1843 chart.
James na Ellen White vaali va muŋgu wa familia ya Otis Nichol, kala Nichol vaandali na kutwalizya chati ya 1850. Kintu kimo tu kyakuti “kyalungulwîdwe” pa chati ya 1850, kyali chakuti mwaka wa ‘1844’ waasumwidwa pa kyalo kya mwaka wa ‘1843,’ owaali waalondesyedwe pa chati ya 1843. Kintu kimo tu “kyalungulwîdwe” kyali kulungamya kwa “kosa” ako Mulungu waakoleesye kyokya kuusukila ukuboko Kwakwe. Uvumbuzi wa muprofetesi wa mukaji waali mu nyumba yene iyo chati ya 1843 ya “yalungulwîdwe” kuya mu chati ya 1850, ne “seven times” dza Leviticus makumi avali na mutanda dyaakasyala dyaavikiilwe pa chati iyo, nga ni mo dyaali pa chati ya 1843.
The second commandment includes another piece of this prophetic puzzle, for it identifies that God counts the generations until He visits the iniquity that occurs. 1863, began the first of four generations of the Seventh-day Adventist church, for the Millerite movement ended at that point.
Amri ya pili inatia ndani pia sehemu nyingine ya fumbo hili la kiunabii, kwa maana inaonyesha kwamba Mungu huzihesabu vizazi hadi atakapolitembelea uovu unaotendeka. Mwaka 1863 ulianza kizazi cha kwanza kati ya vizazi vinne vya kanisa la Waadventista Wasabato, kwa kuwa vuguvugu la Wamilleri lilikoma wakati huo.
The two tables of the Ten Commandments typify the two tables of Habakkuk, but they also typify the two wave loaves of Pentecost, which were the only offering in the sanctuary service that included sin. The manifestation of God’s power in the giving of the Ten Commandments, the manifestation of God’s power at the Pentecostal outpouring and the manifestation of God’s power in the history of the two charts of the Millerites, all typify the final manifestation of the outpouring of the Holy Spirit in the latter rain. The two wave loaves of Pentecost represent the one hundred and forty-four thousand who are lifted up as an ensign during the latter rain.
Ithebula mbili za Amri Kumi ni mifano ya kiunabii ya ithebula mbili za Habakuki, lakini pia ni mifano ya yale mikate miwili ya kuinuliwa ya Pentekoste, ambayo ndiyo sadaka pekee katika huduma ya patakatifu iliyojumuisha dhambi. Udhihirisho wa uweza wa Mungu katika kutolewa kwa Amri Kumi, udhihirisho wa uweza wa Mungu katika umwagiko wa Kipentekoste, na udhihirisho wa uweza wa Mungu katika historia ya chati mbili za Wamilleri, yote ni mifano ya kiunabii ya udhihirisho wa mwisho wa umwagiko wa Roho Mtakatifu katika mvua ya masika. Ile mikate miwili ya kuinuliwa ya Pentekoste inawawakilisha wale mia moja arobaini na nne elfu wanaoinuliwa kama bendera wakati wa mvua ya masika.
The Pentecostal wave loaves were to be prepared with “leaven”, which represents sin, but the leaven was destroyed by the process of baking.
Mu mikate y’umuraba ya Pentekote yagombaga gutegurwa irimo “umusemburo”, ushushanya icyaha, ariko uwo musemburo warimbuwe n’umuhango wo guteka.
In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.
Mu gihe icyo gihe, abantu benshi batabarika bari bakoraniye hamwe, ku buryo basatiranaga, abanza kubwira abigishwa be ati: “Mwirinde umusemburo w’Abafarisayo, ari wo buryarya.” Luka 12:1.
The wave loaves were a first fruit offering.
Mikate ya kuinuliwa ilikuwa sadaka ya malimbuko.
Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the Lord. Leviticus 23:17.
Mumtaabisha kutoka makao yenu mikate miwili ya sadaka ya kutikiswa, ya sehemu mbili za kumi; itakuwa ya unga mwembamba; itaokwa pamoja na chachu; ndiyo malimbuko kwa BWANA. Mambo ya Walawi 23:17.
The one hundred and forty-four thousand are the first fruit offering in the last days.
ئەو سەد و چل و چوار هەزارە، لە ڕۆژانی کۆتاییدا قوربانیی نووبەرییە.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
Nang masdan ko, narito, isang Kordero ang nakatayo sa Bundok ng Sion, at kasama Niya ang isang daan at apatnapu’t apat na libo, na taglay ang pangalan ng Kaniyang Ama na nakasulat sa kanilang mga noo. At nakarinig ako ng isang tinig mula sa langit, na gaya ng ugong ng maraming tubig, at gaya ng dagundong ng malakas na kulog; at narinig ko ang tinig ng mga manunugtog ng alpa na tumutugtog ng kanilang mga alpa. At sila’y umawit na wari’y isang bagong awit sa harap ng trono, at sa harap ng apat na nilalang na buhay, at ng matatanda: at walang sinumang makatututo ng awit na yaon kundi ang isang daan at apatnapu’t apat na libo, na tinubos mula sa lupa. Ito yaong mga hindi nadungisan ng mga babae; sapagkat sila’y mga birhen. Ito yaong mga nagsisisunod sa Kordero saanman Siya pumaroon. Ang mga ito’y tinubos mula sa mga tao, bilang mga unang bunga sa Dios at sa Kordero. At sa kanilang bibig ay walang nasumpungang daya: sapagkat sila’y walang kapintasan sa harap ng trono ng Dios. Apocalipsis 14:1–5.
The class of worshippers in the last days who never die, represented by Elijah will have fully overcome sin, for the fire of purification that is brought upon them by the Messenger of the Covenant, thoroughly bakes out and removes the leaven, from the sons of Levi.
Abasi ba kusambila mu bilumbu bya nsuka, baabo kabafu ko ata muke, abo badi bamweneshibwa kudi Elia, bakadi banqobele pe makenga onso a disumu; pamba ne kapya ka kulongolola, kakadi kuletelebwa kudi Mutumibwa wa Dîyi dya Cipungidi, kakadi kakumbaja ne kukumuna mumbi moso mu bana ba Levi.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Talai, Nítira ya retíkuveta murevi wangu, naye akategura njira mberi kwangu; uye Ishe, wamunotsvaka, vachauya pakarepo kutembere yavo, iye mutumwa wesungano, wamunofarira maari; talai, achauya, ndizvo zvinotaura Jehovha wehondo. Asi ndianiko angatsungirira zuva rokuuya kwake? uye ndianiko achamira kana achioneka? nokuti akafanana nomoto womunyungudutsi, uye nesipo yovawachi: Uye achagara somunyungudutsi nomuchenesi wesirivha: uye achachenesa vanakomana vaRevhi, nokuvanatsa segoridhe nesirivha, kuti vape kuna Jehovha chipiriso mukururama. Ipapo chipiriso chaJudha neJerusarema chichafadza Jehovha, sezvazvakanga zvakaita pamazuva ekare, uye napamakore apfuura. Maraki 3:1–4.
The offering that is “as the days of old” is the Pentecostal wave offering of two loaves. It was lifted up as an offering, identifying the two prophets that were slain in the streets, and who are then lifted up to heaven as an ensign, at the beginning of the Sunday law crisis.
قوربانییەکەی «وەک ڕۆژانی کۆن» قوربانیی شەپۆلەی پەنجاهەییِ دوو نانە. وەک قوربانییەک بەرزکرایەوە، وەک ناساندنی ئەو دوو پێغەمبەرەی لە شەقامەکان کوژران، و پاشان وەک نیشانەیەک بەرز دەکرێنەوە بۆ ئاسمان، لە سەرەتای قەیرانی یاسای یەکشەممە.
When Aaron produced his golden calf, he pronounced that the calf was the gods that had brought them out of Egypt, and then proclaimed a feast to the Lord.
Pindi Haruni alipotengeneza ndama wake wa dhahabu, alitangaza kwamba huyo ndama ndiye miungu iliyowatoa Misri, kisha akatangaza sikukuu kwa Bwana.
And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. Exodus 32:4, 5.
И узе их из руке њихове, и начини га длетом, пошто га сали у теле ливено; и рекоше: Ово су богови твоји, Израиљу, који те изведоше из земље Египатске. А кад Арон виде то, сазида жртвеник пред њим; и Арон огласи, говорећи: Сутра је празник Господу. Излазак 32:4, 5.
When the northern kingdom of Israel broke away from the southern kingdom of Judah, Jeroboam, the first king of Israel purposely introduced a counterfeit worship service in two cities, made the same pronouncement as Aaron, claiming his two golden calves were the gods that brought them out of Egypt, and ordained a counterfeit feast as had Aaron.
Eyi alang Israel to aɨsʉn aman alang Judah poroto, Jeroboam, Israel atabu ꞌkɨna aborɛt, akɨtɛrɨt ɛkarɛ na asubito na aɨpɛt aarei, akajul aɨŋar aʉ Aaron, ajok akiro ngin ka eikonin euni aare ngulu emani aɨŋolikin kesi to Egypt, ka akatoro akitukot na asubito na aɨŋar aʉ Aaron.
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.
ඒ සමඟ යෙරොබෙයාම් තම සිත තුළ කියුවේය, දැන් රාජ්යය දාවිද්ගේ ගෘහයට ආපසු හැරෙනු ඇතැයි. මේ ජනතාව යෙරුසලමේ ස්වාමීන්වහන්සේගේ ගෘහයට බලි පූජා කිරීමට ඉහළට ගියොත්, එවිට මේ ජනතාවගේ සිත ඔවුන්ගේ ස්වාමියා වන යූදා රජු රෙහොබොයාම් වෙත නැවත හැරෙනු ඇත; ඔව්හු මාව මරා දමා යූදා රජු රෙහොබොයාම් වෙත නැවත යනු ඇතැයි. එබැවින් රජු උපදෙස් ගෙන රන් වස්සන් දෙකක් සාදා ඔවුන්ට කියුවේය, යෙරුසලමට ඉහළට යෑම ඔබට අධිකය; හෙළිදරව්ව, ඉශ්රායෙල්වරුනි, මිසර දේශයෙන් ඔබව ගෙන ආ ඔබගේ දෙවිවරු මෙන්න. ඔහු එකක් බෙතෙල්හි තැබුවේය, අනෙක දාන්හි තැබුවේය. මේ දේ පාපයක් විය; මක්නිසාද ජනතාව එකා ඉදිරියෙහි වන්දනා කිරීමට දාන් දක්වාම ගියහ. තවද ඔහු උස් ස්ථානවල ගෘහයක් සෑදුවේය, ලේවීගේ පුත්රයන්ගෙන් නොවූ සාමාන්ය ජනතාව අතරින් පූජකයන් පත් කළේය. තවද යෙරොබෙයාම් අටවන මාසයේ, එම මාසයේ පන්දහවෙනි දින, යූදාහි තිබෙන මංගල්යයට සමාන මංගල්යයක් නියම කළේය; ඔහු පූජාසනය මත ඔප්පු කළේය. ඔහු බෙතෙල්හිද එසේම කළේය, තමන් සාදා තිබූ වස්සන්ට බලි පූජා කරමින්; තමන් සාදා තිබූ උස් ස්ථානවල පූජකයන් බෙතෙල්හි පත් කළේය. එසේ ඔහු තමන් බෙතෙල්හි සාදා තිබූ පූජාසනය මත අටවන මාසයේ පන්දහවෙනි දින, තම සිතින්ම උපාය කළ මාසයේදී, ඉශ්රායෙල් පුත්රයන්ට මංගල්යයක් නියම කළේය; ඔහු පූජාසනය මත ඔප්පු කර ධූපය දවනය කළේය. 1 රාජාවලිය 12:26–33.
Dan means judgment, and represents a state; Bethel means the house of God. With Aaron’s rebellion as with king Jeroboam’s the symbols identify the combination of church and state that ultimately takes place at the Sunday law in the United States.
Dani maana yake ni hukumu, nayo huwakilisha hali; Betheli maana yake ni nyumba ya Mungu. Kwa uasi wa Haruni kama ilivyokuwa kwa mfalme Yeroboamu, ishara hizi hutambulisha muungano wa kanisa na serikali ambao hatimaye hutukia katika sheria ya Jumapili nchini Marekani.
The Sunday law occurs at the end of Adventism and in the beginning of Adventism, the movement, which had been identified as the Protestant horn in the summer of 1844, came together legally with the Republican horn. Thus, Aaron and Jeroboam’s rebellion represents both 1863, and the soon-coming Sunday law.
Itegeko ry’Umunsi w’Ikumweru ribaho ku iherezo ry’Adiventisimu, kandi mu ntangiriro z’Adiventisimu uwo mug movement, wari waramenyekanishijwe nk’ihembe ry’Abaporotesitanti mu mpeshyi ya 1844, yaje kwihuza mu buryo bwemewe n’amategeko n’ihembe rya Repubulikani. Bityo rero, ubwigomeke bwa Aroni na Yerobowamu buhagararira byombi 1863, n’Itegeko ry’Umunsi w’Ikumweru rigiye kuza vuba.
The reason that the messenger of the covenant purifies the “sons of Levi” and not any other of the tribes, is because at the rebellion of Aaron’s golden calf, it was the Levites that stood with Moses. For their faithfulness, they were then made the tribe that represented the priesthood, an honor which had been previously designed to consist of the firstborn of each of the tribes. This is why Jeroboam made sure that his counterfeit priesthood was not of the sons of Levi, and instead made his priesthood “of the lowest of the people, which were not of the sons of Levi.”
Akababaza k’indagaano kweza “abaana ba Leevi” atari abandi bo mu miryango, ni uko mu bwigomeke bw’inyana ya zahabu ya Aroni, Abaleevi ari bo bahagararanye na Mose. Kubera ubudahemuka bwabo, ni bwo bahise bagirwa umuryango uhagarariye ubupadiri, icyubahiro cyari cyarabanje kugenwa ko kizaba icy’ab’imfura bo muri buri muryango. Ni cyo cyatumye Yerobowamu yitwararika neza ko ubupadiri bwe bw’impimbano butaba ubw’abana ba Leevi, ahubwo akagira ubupadiri bwe “bw’abo mu rubanda bo hasi cyane, batari abo mu bana ba Leevi.”
The sons of Levi are those that are purified by fire as an ensign, or wave offering during the Sunday law crisis. The history of the Sunday law crisis in the last days, was typified by the crisis of 1863, when the newly identified Protestant horn became legally attached to the Republican horn. We have one more line of history to address before we begin to work through the passages we have just referenced.
Bana ba Levi ke bao ba hlwekiswago ka mollo bjalo ka leswao, goba sebego sa go šišinywa nakong ya tlalelo ya molao wa Lamorena. Histori ya tlalelo ya molao wa Lamorena mehleng ya bofelo e ile ya swantšhwa pele ke tlalelo ya 1863, ge lenaka la Boprotestanta leo le bego le sa tšwa go lemogwa le kgokaganywa ka molao le lenaka la Rephabliki. Re sa na le mothaladi o mongwe wa histori wo re swanetšego go o lebelela pele re thoma go šoma ka ditemana tšeo re sa tšwago go di šupa.
That line is the year 1856, and we will address that in our next article.
Nirxê ew rêz salê 1856-an e, û em ê di gotara xwe ya paş de li ser wê biaxivin.
“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.
“Kristo njeng’omPristi Omkhulu wethu ukungena Kwakhe eNdaweni eNgcwele Kakhulu, ngenjongo yokuhlanzwa kwendawo engcwele, njengoba kubonisiwe kuDaniyeli 8:14; ukuza kweNdodana yomuntu kuMdala Wezinsuku, njengoba kuvezwe kuDaniyeli 7:13; kanye nokuza kweNkosi ethempelini laYo, njengoba kwabikezelwa nguMalaki, kuyizincazelo zesenzakalo esisodwa; futhi lokhu kuphinde kufanekiswe ngokuza komkhwenyana emshadweni, njengoba kuchazwe nguKristo emfanekisweni wezintombi eziyishumi, kuMathewu 25.” The Great Controversy, 426.