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.
Mebuso le mema ya borwa li ile tsa gašana tlas’a kgalefo ya Modimo ka nywaga e dikete tše pedi, makgolo a mahlano, le masome a mabedi, e le phethagalo ya kgwerano e robegilego ya Lefitiko masome a mabedi a metšo e mehlano le masome a mabedi a metšo e tshela. Nywaga e masome a mane-tshela magareng ga bofelo bja kgalefo ya pele le ya mafelelo e be e emela go kgoboketšwa ga mebušo yeo e mebedi ya ba mmušo o tee wa Isiraele ya semoya ya sebjalebjale ka 1844. Go kgoboketšwa ga ditšhaba tšeo tše pedi go ile gwa emelwa ke dikota tše pedi tšeo Hesekiele a ilego a di kopanya gotee le dikota tše pedi tšeo mohlologadi wa Tsarefata a ilego a di topa kanegelong ya Eliya. Ka la 22 Oktobore, 1844 histori ya boporofeta ya mebušo ya leboa le ya borwa e ile ya fihla bofelong, gomme ka go dira bjalo ya boeletša histori ya mathomo ya mebušo yeo e mebedi.
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.
Jeroboami o ile a hloma tsamaiso ya borapedi ya bohata mmusong wa leboya e le hore a thibele bafo ba hae ho ya Juda le ho rapela Modimo sehalalelong sa Jerusalema.
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.
ឡើងយេរ៉ូបោមបាននឹកក្នុងចិត្តថា៖ «ឥឡូវនេះ រាជាណាចក្រនឹងត្រឡប់ទៅដល់វង្សដាវីឌវិញ។ បើប្រជាជននេះឡើងទៅថ្វាយយញ្ញបូជានៅក្នុងព្រះវិហាររបស់ព្រះយេហូវ៉ានៅក្រុងយេរូសាឡឹម នោះចិត្តរបស់ប្រជាជននេះនឹងត្រឡប់ទៅរកម្ចាស់របស់ពួកគេ គឺរេហូបោម ស្តេចយូដាវិញ ហើយពួកគេនឹងសម្លាប់ខ្ញុំ រួចត្រឡប់ទៅរករេហូបោម ស្តេចយូដាវិញ»។ ដូច្នេះ ស្តេចក៏បានពិគ្រោះយោបល់ ហើយបានធ្វើកូនគោមាសពីរ រួចមានព្រះបន្ទូលទៅកាន់ពួកគេថា៖ «សម្រាប់អ្នករាល់គ្នា ការឡើងទៅក្រុងយេរូសាឡឹមគឺលំបាកពេកហើយ។ មើលចុះ នេះជាព្រះរបស់អ្នក អ៊ីស្រាអែលអើយ ដែលបាននាំអ្នកឡើងចេញពីស្រុកអេស៊ីព្ទ»។ លោកបានដាក់មួយនៅបេថែល ហើយមួយទៀតដាក់នៅដាន។ កិច្ចការនេះបានក្លាយជាបាបមួយ ពីព្រោះប្រជាជនបានទៅក្រាបថ្វាយបង្គំនៅមុខរូបមួយនោះ រហូតដល់ដាន។ លោកក៏បានសង់ផ្ទះនៃទីខ្ពស់ៗ ហើយបានតែងតាំងបូជាចារ្យពីក្នុងចំណោមប្រជាជនសាមញ្ញ ដែលមិនមែនជាពួកកូនចៅលេវី។ យេរ៉ូបោមបានកំណត់ពិធីបុណ្យមួយនៅខែទីប្រាំបី នៅថ្ងៃទីដប់ប្រាំនៃខែនោះ ដូចពិធីបុណ្យដែលមាននៅយូដា ហើយលោកបានថ្វាយនៅលើអាសនៈ។ លោកបានធ្វើដូច្នេះនៅបេថែល ដោយថ្វាយយញ្ញបូជាដល់កូនគោដែលលោកបានធ្វើ ហើយលោកបានដាក់នៅបេថែលនូវបូជាចារ្យនៃទីខ្ពស់ៗដែលលោកបានធ្វើ។ ដូច្នេះ លោកបានថ្វាយនៅលើអាសនៈដែលលោកបានធ្វើនៅបេថែល នៅថ្ងៃទីដប់ប្រាំនៃខែទីប្រាំបី គឺក្នុងខែដែលលោកបាននឹកគិតឡើងដោយចិត្តខ្លួនឯង ហើយបានកំណត់ពិធីបុណ្យមួយសម្រាប់កូនចៅអ៊ីស្រាអែល ហើយលោកបានឡើងទៅលើអាសនៈ ហើយដុតកំញាន។ ១ ពង្សាវតារក្សត្រ ១២៖២៦–៣៣។
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.
គ្រប់ប្រព័ន្ធនៃការថ្វាយបង្គំរបស់គាត់ គឺជានិមិត្តរូបនៃសាសនាកាតូលិក (ការថ្វាយបង្គំព្រះក្លែងក្លាយ) ព្រោះដូចជាការបះបោររបស់អើរ៉ុន វាបានបង្កើតរូបភាពមួយសម្រាប់សត្វសាហាវ និងជារូបភាពនៃសត្វសាហាវផងដែរ។ រូបកូនគោទាំងពីរត្រូវបានធ្វើពីមាស ដែលជានិមិត្តសញ្ញានៃបាប៊ីឡូន។ រូបទាំងនោះត្រូវបានឧទ្ទិសដល់ព្រះរបស់អេហ្ស៊ីប ដែលត្រូវបានកំណត់អត្តសញ្ញាណដូចដែលអើរ៉ុនក៏បានកំណត់អត្តសញ្ញាណពួកវាដែរ ថា «ទាំងនេះហើយជាព្រះទាំងឡាយដែលបាននាំពួកអ្នកឡើងពីស្រុកអេហ្ស៊ីប»។ គាត់បានសង់អាសនៈពីរនៅក្នុងទីក្រុងពីរ ដែលនៅពេលពិចារណារួមគ្នា វាតំណាងឲ្យការរួមបញ្ចូលគ្នារវាងព្រះវិហារ (បេតអែល) និងរដ្ឋ (ដាន់)។ អាសនៈទាំងនោះជារបស់ក្លែងបន្លំនៃអាសនៈពិត ដែលគឺជាព្រះគ្រីស្ទ ដូចជាសាសនាកាតូលិកអះអាងថាខ្លួនជាតំណាងរបស់ព្រះគ្រីស្ទនៅលើផែនដី។ គាត់បានបង្កើតបព្វជិតភាពមួយដែលខូចបំផ្លាញ ដូចជាបូជាចារ្យទាំងឡាយនៃសាសនាកាតូលិក។ គាត់បានជ្រើសរើសថ្ងៃមួយសម្រាប់ពិធីថ្វាយបង្គំរបស់គាត់ ដែលខុសដោយចេតនាពីថ្ងៃទាំងឡាយនៃបុណ្យពិតរបស់ព្រះ ដូច្នេះហើយវាតំណាងឲ្យជម្លោះអំពីថ្ងៃថ្វាយបង្គំពិត និងថ្ងៃថ្វាយបង្គំក្លែងក្លាយ។
In the inauguration of his false system of worship, God sent a prophet from Judah to rebuke his counterfeit system of worship.
Dalam pelaksanaan awal sistem ibadah palsunya, Tuhan mengutus seorang nabi dari Yehuda untuk menegur sistem ibadah tiruannya.
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.
Mira, rawngbâwlna thu hmangin Judā atangin Pathian mi pakhat Bethel-ah a lo kal a; Jeroboam chu hmeichhe hlanna mawhphurhna hlan turin maicham bulah a ding. Ani chuan Lalpa thu hmangin maicham chu a au va, a ti, Aw maicham, maicham, Lalpan heti hian a sawi: Ngai teh, Davida insuah bu atangin fapa pakhat a lo piang ang, a hming chu Josia a ni ang; nangmah chunga hian hmun sang puithiamte, nangmah chunga hmeichhe hlanna tualte chu a hlan ang, mihring ruhte pawh nangmah chunga hian an hal ang. Chumi ni vek chuan chhinchhiahna pakhat a pe a, a ti, He hi Lalpan a sawi chhinchhiahna a ni; ngai teh, maicham chu a keh ang a, a chungah vuvulhna awm chu a lo luang ral ang. 1 Lalte 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.
Porofeta yoɓe daga Yahuda wa'ajii annabaaku tati ɗi ɗaɓɓitinii danygol laawol masiibaajo Yoosiya. O waɗi annabaaku wonde Yoosiya warayoo ardiiɓe laaɓuɓe ɓe kuutortee e nder sakkirde fewre ndee, e wonde Yoosiya hulaayoo koƴe yimɓe dow nden sakkirde wonnde. Kadi o hokki Yeroboyam maande, o hollii wonde sakkirde Yeroboyam maa feƴƴittee e cembi nduu maa rufee. Fuu ɗum waɗii no Haala Joomiraaɗo wi'i, kono nde Yeroboyam nani wa'ajii porofeta on, o metti ndiyan e o yiɗi waɗde porofeta on, kono Alla woni e juuɗe ɗum.
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.
ꞌMe ho etsahetse, eitse ha morena Jeroboame a utloa polelo ea monna oa Molimo, ea neng a hoeletse khahlanong le aletare Bethele, a otlolla letsoho la hae a le holim’a aletare, a re: Mo tshwareng. Eaba letsoho la hae, leo a neng a le otlolletse khahlanong le eena, lea oma, hoo a ileng a sitoa ho le khutlisetsa ho eena hape. Le aletare ea petsoha, ’me molora oa tšoloha aletareng, ho ea ka pontšo eo monna oa Molimo a neng a e fane ka lentsoe la Jehova. 1 Marena 13:4, 5.
The sign was immediately fulfilled, and Jeroboam’s hand was paralyzed.
Tanda itu segera digenapi, dan tangan Yerobeam menjadi lumpuh.
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.
राजाले परमेश्वरका मानिसलाई उत्तर दिएर भने, “अब तिमी परमप्रभु तिम्रा परमेश्वरको सामु विन्ती गर, र मेरो निम्ति प्रार्थना गर, ताकि मेरो हात फेरि पहिलेझैँ बहाल होस्।” तब परमेश्वरका मानिसले परमप्रभुसित बिन्ती गरे, र राजाको हात फेरि बहाल भयो, र पहिले जस्तै भयो। अनि राजाले परमेश्वरका मानिसलाई भने, “मसँग घरमा आऊ, र आफूलाई ताजगी देऊ, अनि म तिमीलाई इनाम दिनेछु।” तर परमेश्वरका मानिसले राजालाई भने, “यदि तिमीले मलाई तिम्रो घरको आधा भाग नै दिए पनि, म तिमीसँग भित्र पस्नेछैनँ; न त म यस ठाउँमा रोटी खानेछु, न पानी पिउनेछु; किनकि परमप्रभुको वचनद्वारा मलाई यसरी आज्ञा गरिएको थियो, यसो भन्दै, ‘रोटी नखानू, पानी नपिऊ, र जुन बाटो भएर तिमी आएका थियौ, त्यही बाटो फर्केर नजानू।’” यसरी उनी अर्को बाटो लागे, र जुन बाटो भएर बेतेल आएका थिए, त्यही बाटो फर्केनन्। १ राजा १३:६–१०।
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 nthawi zonse amaonetsa chimaliziro cha chinthu ndi chiyambi cha chinthu, ndipo chiyambi cha maufumu akumpoto ndi akumwera a Israyeli wakale weniweni chimathera m’mbiri imene ndodo ziwirizo ziphatikizidwa kukhala ndodo imodzi, yoyimira mtundu wa Israyeli wauzimu wamakono.
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.
Dalam sejarah ketika kedua batang itu dipersatukan, suatu proses pengujian tiga langkah telah dimulai pada akhir zaman pada tahun 1798. Kedua batang itu (kerajaan-kerajaan) sedang dihimpunkan sebagai persiapan bagi pencurahan Roh Kudus dalam Seruan Tengah Malam. Pada kekecewaan pertama pada musim semi tahun 1844, kaum Protestan gagal dalam proses pengujian itu dan menjadi putri-putri Katolik, dengan demikian mengulangi peresmian suatu sistem ibadah palsu, sebagaimana telah dilambangkan oleh Yerobeam.
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.
Ntlafatso ya Boporotesetanta e ne e le tiro e Modimo a e dirileng gore a ntshe kereke e e mo nageng ya sekaka mo ditumelong tsa botlhola, mo ditlwaelong le mo mekgweng ya kereke ya Roma. Go simolola ka nako ya Martin Luther, boammaaruri jo bo ntseng bo oketsega bo ne jwa senolwa, bo supa seaka sa Ture e se sepe fa e se tsamaiso ya boheitane ya kobamelo e e khurumeditsweng ka boipolelo jwa maaka jwa Bokeresete. E ne e le boikaelelo jwa Morena go ntsha batho ba gagwe ba ba thopilweng mo lefifing, jaaka A ne a dirile fa batho ba Gagwe e ne e le batlhanka kwa Egepeto. O ne a ba golola mo bokgobeng jwa Egepeto gore a ba neye molao wa Gagwe. Go gana ga Boporotesetanta go sala morago lesedi le le oketsegang la kitso le le neng la khurumololwa ka 1798, go ne ga ba thibela go lemoga molao le tiro ya boammaaruri ya Keresete mo lefelong le le boitshepo ka 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.
ការបដិសេធរបស់ពួកគេចំពោះសារនៃម៉ោងជំនុំជម្រះ បានបង្ហាញថាពួកគេបានក្លាយជាកូនស្រីរបស់ព្រះវិហាររ៉ូម ហើយបន្ទាប់មកពួកគេបានបង្កើតឡើងនូវប្រព័ន្ធថ្វាយបង្គំក្លែងក្លាយមួយ ដែលត្រូវបានកំណត់អត្តសញ្ញាណនៅក្នុងបទគម្ពីរថា ជាហោរាក្លែងក្លាយ (ប្រូតេស្តង់ក្បត់ជំនឿ)។ ពួកមីល្លឺរ៉ាយត៍ស្មោះត្រង់ ដែលបានចូលទៅក្នុងទីបរិសុទ្ធដោយសេចក្តីជំនឿ នៅថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 បានទទួលពន្លឺនៃទេវតាទីបី ហើយបាននាំមកនូវការស្តីបន្ទោសដល់ប្រព័ន្ធថ្វាយបង្គំក្លែងក្លាយ ដែលអះអាងថាជាប្រូតេស្តង់ ខណៈដែលកាន់ខ្ជាប់ប្រពៃណីចម្បងនៃសាសនាមិនជឿព្រះ នោះគឺជាការថ្វាយបង្គំព្រះអាទិត្យ។ ហោរាមកពីយូដា ជានិមិត្តរូបនៃអាដវេនទីសម៍បែបមីល្លឺរ៉ាយត៍ ដែលបានទទួលស្គាល់ និងប្រកាសសាររបស់ទេវតាទីបី ដែលបានមកដល់នៅថ្ងៃទី 22 ខែតុលា ឆ្នាំ 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.
Bila berhadapan dengan permintaan Yeroboam agar nabi itu datang ke rumahnya dan menyegarkan dirinya, nabi itu menyatakan petunjuk-petunjuk khusus yang telah diberikan kepadanya oleh Tuhan. Perintah itu juga diberikan kepada Adventisme Millerit. Perintahnya ialah supaya mereka jangan kembali melalui jalan yang telah mereka tempuh, dan Adventisme Millerit telah keluar dari denominasi-denominasi Protestan. Mereka telah dipisahkan dari orang-orang Protestan pada kekecewaan yang pertama pada musim semi tahun 1844, dan Yeremia memberikan suatu contoh tentang petunjuk-petunjuk yang sama persis yang telah diberikan kepada nabi Yehuda itu.
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.
Kata-kata-Mu didapati, lalu aku memakannya; dan firman-Mu menjadi bagiku kegirangan dan sukacita hatiku, sebab aku disebut dengan nama-Mu, ya TUHAN, Allah semesta alam. Aku tidak duduk dalam perkumpulan para pencemooh, dan tidak bersukaria; aku duduk seorang diri oleh karena tangan-Mu, sebab Engkau telah memenuhi aku dengan geram. Mengapakah kesakitanku tetap berlangsung, dan lukaku tidak tersembuhkan, yang enggan disembuhkan? Masakan Engkau sungguh-sungguh menjadi bagiku seperti pendusta, seperti air yang mengecewakan? Sebab itu beginilah firman TUHAN: Jika engkau berbalik, maka Aku akan memulihkan engkau kembali, dan engkau akan berdiri di hadapan-Ku; dan jika engkau mengeluarkan yang berharga dari yang hina, engkau akan menjadi seperti mulut-Ku; biarlah mereka berbalik kepadamu, tetapi janganlah engkau berbalik kepada mereka. Dan Aku akan menjadikan engkau bagi bangsa ini tembok tembaga yang berkubu; mereka akan memerangi engkau, tetapi tidak akan mengalahkan engkau, sebab Aku menyertai engkau untuk menyelamatkan engkau dan untuk melepaskan engkau, demikianlah firman TUHAN. Dan Aku akan melepaskan engkau dari tangan orang-orang fasik, dan Aku akan menebus engkau dari genggaman orang-orang yang kejam. Yeremia 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.
Pada penggenapan nubuatan waktu dari Malapetaka yang kedua, pada tanggal 11 Agustus 1840, malaikat perkasa dalam Wahyu sepuluh turun dengan sebuah kitab kecil yang terbuka di tangannya, dan Yohanes diperintahkan untuk pergi mengambil kitab itu dan memakannya. Yeremia melambangkan mereka yang memakan kitab kecil itu pada titik sejarah tersebut, dan kata-kata itu manis seperti madu, sebab kata-kata itu merupakan “kegirangan dan sukacita” “hatinya.” Tetapi oleh karena “tangan” Allah, Yeremia “dipenuhi” “dengan geram,” ia “terluka” dan berada dalam “kesakitan yang terus-menerus.” Oleh karena “tangan” Allah, Yeremia mengisyaratkan bahwa Allah telah menjadi “bagi” Yeremia “seperti seorang pendusta,” dan seperti “air yang mengecewakan.” Tuhan telah menahan “tangan”-Nya atas suatu kekeliruan dalam beberapa angka pada bagan tahun 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.
Yeremia melambangkan kekecewaan pertama kaum Millerit, ketika penglihatan Habakuk berlambat-lambat. Bagi mereka yang dilambangkan oleh Yeremia, tampaknya pekabaran, yang dilukiskan sebagai “hujan,” telah gagal. Namun Habakuk telah menyatakan, “sebab penglihatan itu masih menanti waktu yang telah ditetapkan, tetapi pada akhirnya itu akan berbicara dan tidak berdusta; sekalipun berlambat-lambat, nantikanlah itu; sebab itu pasti akan datang, itu tidak akan berlambat-lambat.” Yeremia mengira Allah berdusta, dan bahwa pekabaran itu (hujan) telah gagal, padahal itu hanya berlambat-lambat.
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.
God ama Jeremiah se de sɛ, “sɛ wosan ba a, mede wo bɛsan aba bio, na wobegyina m’anim; na sɛ woyi nea ɛsom bo no fi nea enye mu a, wobɛyɛ sɛ m’anom: wɔn na wɔnsan mmra wo nkyɛn; na wo de, nsan nkɔ wɔn nkyɛn.” Awerɛhow no akyi no, Jeremiah, a ogyina hɔ ma Onyankopɔn nkurɔfo a ɛsɛ sɛ wɔsan kɔ Awurade som mu na wɔpopa abasamtu a ɛbae bere a na ɛte sɛ asɛm no adi huammɔ no, no. Sɛ Jeremiah bedi ahyɛde a wɔde ama no no so a, Onyankopɔn bɛma no kwan ma wayɛ Ne kasafo.
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.
Wasisau bwinga kwa thuto ea rōna nakong ena ke seo Molimo a ileng a se bolella Jeremia mabapi le “phutheho ea basomi” ba neng ba “thabile” ka lebaka la ho nyahama ha hae. O ile a bolella Jeremia hore basomi ba ka khutlela ho Jeremia, empa eena a se ke a khutlela ho bona le ka mohla. Jeremia o ne a emela ba ileng ba ema khahlanong le Maprostanta ao a neng a sa tsoa khetha ho khutlela lesakeng la Bok’hatholike ’me a fetoha barali ba Babylona, baprofeta ba bohata ba Baale le Ashtarothe. Jeremia o ne a emela moporofeta oa Juda eo, sebakeng sona seo moleng oa boprofeta, a ileng a khalemela tsamaiso ea borapeli ea bohata ea Jeroboame qalong ea ’muso oa leboea, ka hona a tšoantšetsa ho kenngoa ha tsamaiso ea bohata ea borapeli eo e neng e le setšoantšo sa Bok’hatholike qetellong ea nalane ea ’muso oa leboea. Moporofeta o ile a bolella Jeroboame, ha Jeroboame a ne a ithaopela ho theha selekane, hore a se ke a ja, kapa a noa, kapa a khutla ka tsela eo a tlileng ka eona.
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.
Raja berkata kepada abdi Allah itu, “Marilah pulang bersama-sama aku dan segarkanlah dirimu, maka aku akan memberimu suatu upah.” Tetapi abdi Allah itu berkata kepada raja, “Sekalipun engkau memberikan kepadaku setengah dari isi rumahmu, aku tidak akan masuk bersama-sama engkau, dan aku tidak akan makan roti ataupun minum air di tempat ini. Sebab demikianlah diperintahkan kepadaku oleh firman TUHAN, demikian: Jangan makan roti, jangan minum air, dan jangan kembali melalui jalan yang sama dengan jalan yang engkau tempuh ketika datang.” 1 Raja-raja 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.
Ukubonakaliswa komprofethi wakwaJuda kuhambisana nomsebenzi wabaprofethi bamanga bakaBhali no-Ashtaroti endabeni ka-Eliya. Impela, umlando wamaMillerite nawo ungumlando ka-Eliya, ngoba uMiller wayengu-Eliya. Endabeni ka-Eliya, abaprofethi bakaBhali no-Ashtaroti benza umdanso wenkohliso, owavezwa njengobuwula lapho umlilo wehlela uvela kuNkulunkulu wadla umnikelo ka-Eliya, ngaleyo ndlela ufanekisela ukuthululwa koMoya oNgcwele ekukhaleni kwaphakathi kobusuku emlandweni wamaMillerite. Ukungqubuzana kwalowo mlando kwamela ukungqubuzana kuka-Eliya wesibili, owayenguJohane uMbhapathizi, ngesikhathi somdanso wenkohliso owenziwa yindodakazi kaHerodiya (uSalome). UHerodiya wayefanekiselwa nguJezebeli, kanti uJezebeli uwuphawu lwesonto lamaKatolika.
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.
Pada tahun 1844, gereja-gereja Protestan menjadi Salome, anak perempuan Herodias (Izebel). Dalam tarian penipuan itu, Herodes telah menjanjikan setengah dari kerajaannya, dan ia melakukannya pada hari ulang tahunnya, sehingga melambangkan hari-hari terakhir ketika sepuluh raja, yang dilambangkan oleh Ahab (raja atas sepuluh kerajaan utara), setuju untuk memberikan kerajaan mereka kepada kepausan (Izebel). Memberikan “setengah dari kerajaanmu” adalah lambang suatu konfederasi, dan nabi dari Yudea itu dengan jelas memberitahukan kepada Yerobeam bahwa ia tidak akan pernah membentuk persekutuan dengan raja yang murtad itu atau mendukung sistem ibadah palsunya.
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.
Itulah juga yang Tuhan firmankan kepada Yeremia, ketika Ia mengatakan bahwa “perkumpulan para pencemooh” (Protestantisme murtad) dapat kembali kepada Yeremia, tetapi Yeremia sama sekali tidak boleh kembali kepada mereka, atau kembali melalui jalan yang telah ditempuhnya. Tetapi nabi Yehuda itu justru melakukan hal itu, sebab ia diperdaya oleh seorang nabi palsu dan pendusta sebelum ia kembali ke Yehuda—sebelum ia menyelesaikan pekerjaan yang telah diberikan kepadanya.
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.
అప్పుడు బేతేల్లో ఒక వృద్ధ ప్రవక్త నివసించుచుండెను; ఆ దినమున బేతేల్లో దేవుని మనుష్యుడు చేసిన కార్యములన్నిటిని అతని కుమారులు వచ్చి అతనికి తెలియజేసిరి; అతడు రాజుతో చెప్పిన మాటలనును వారు తమ తండ్రికి తెలియజేసిరి. అప్పుడు వారి తండ్రి వారిని, అతడు ఏ దారిన వెళ్లెను? అని అడిగెను. ఎందుకనగా యూదా నుండి వచ్చిన ఆ దేవుని మనుష్యుడు ఏ దారిన వెళ్లెనో అతని కుమారులు చూచియుండిరి. అతడు తన కుమారులతో, నాకు గాడిదకు కట్టువేయుడి అనెను. అప్పుడు వారు అతనికి గాడిదకు కట్టువేసిరి; అతడు దానిమీద ఎక్కి, దేవుని మనుష్యుని వెంబడించి వెళ్లి, అతడు ఒక వృక్షమున క్రింద కూర్చుండగా కనుగొనెను; అప్పుడు అతనితో, యూదా నుండి వచ్చిన ఆ దేవుని మనుష్యుడు నీవేనా? అని అడిగెను. అతడు, నేనే అనెను. అప్పుడు అతడు అతనితో, నా ఇంటికి వచ్చి అన్నము తినుము అనెను. కానీ అతడు, నేను నీతో తిరిగి వచ్చలేను, నీతో లోపలికి వెళ్లలేను; ఈ స్థలములో నీతో కూడ అన్నము తినను, నీరు త్రాగను; ఎందుకనగా యెహోవా వాక్యముచేత నాకు ఇలా చెప్పబడెను: నీవు అక్కడ అన్నము తినకూడదు, నీరు త్రాగకూడదు, వచ్చిన దారిననే తిరిగి వెళ్లకూడదు అనెను. అప్పుడు అతడు అతనితో, నీవులాగే నేనుకూడ ఒక ప్రవక్తనే; యెహోవా వాక్యముచేత ఒక దూత నాతో మాటలాడి, ఇతడు అన్నము తిని నీరు త్రాగునట్లు ఇతనిని నీతో కూడ నీ ఇంటికి తిరిగి తీసికొనిరమ్మని చెప్పెను అనెను. అయితే అతడు అతనితో అబద్ధమాడెను. కాబట్టి అతడు అతనితో తిరిగి వెళ్లి, అతని ఇంటిలో అన్నము తిని, నీరు త్రాగెను. వారు భోజనమునకు కూర్చుండగా, అతనిని తిరిగి తీసికొని వచ్చిన ఆ ప్రవక్తకు యెహోవా వాక్యము వచ్చెను; అప్పుడు అతడు యూదా నుండి వచ్చిన ఆ దేవుని మనుష్యునికి మొఱ్ఱపెట్టి, యెహోవా ఈలాగు సెలవిచ్చుచున్నాడు: నీవు యెహోవా వాక్యమునకు అవిధేయుడవై, యెహోవా నీ దేవుడు నీకు ఆజ్ఞాపించిన ఆజ్ఞను గైకొనక, తిరిగి వచ్చి, యెహోవా నీతో అన్నము తినవద్దు, నీరు త్రాగవద్దు అని చెప్పిన ఆ స్థలములో అన్నము తిని, నీరు త్రాగితివి గనుక, నీ మృతదేహము నీ పితరుల సమాధికి చేరదు.
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.
Ka nako eo, ka mor’a hore a je bohobe, le ka mor’a hore a noe, a mo qhanehela tonki, e leng bakeng sa moprofeta eo a neng a mo khutlisitse. Eitse ha a se a ile, tau ea mo khahlanyetsa tseleng, ea mo bolaea; setopo sa hae sa lahleloa tseleng, tonki ea ema pel’a sona, le tau le sona la ema pel’a setopo. ’Me, bonang, ha feta batho, ba bona setopo se lahliloe tseleng, le tau le eme pel’a setopo; ba ea, ba bolela taba eo motseng oo moprofeta e moholo a neng a lula ho oona. Eitse ha moprofeta ea neng a mo khutlisitse tseleng a utloa hoo, a re: Ke monna oa Molimo, ea ileng a se ke a mamela lentsoe la Jehova; ka baka leo Jehova o mo neetse tau, e mo tabotseng, ea mo bolaea, ho ea ka lentsoe la Jehova leo a ileng a le bua ho eena. A bua le bara ba hae, a re: Nqhanehele tonki. Ba e qhanehela. Eaba oa tsamaea, a fumana setopo sa hae se lahliloe tseleng, tonki le tau li eme pel’a setopo; tau le ne le sa ja setopo, leha e le ho tabola tonki. Moprofeta a nka setopo sa monna oa Molimo, a se beha holim’a tonki, a se khutlisa; moprofeta e moholo a tla motseng hore a lle, le ho mo pata. A beha setopo sa hae lebitleng la hae; ba mo llela, ba re: Oho, mor’eso! Eitse, ka mor’a hore a mo pate, a bua le bara ba hae, a re: Ha ke shoa, le mpate lebitleng leo monna oa Molimo a patiloeng ho lona; le bee masapo a ka pel’a masapo a hae; hobane polelo eo a ileng a e hoeletsa ka lentsoe la Jehova khahlanong le aletare e Bethele, le khahlanong le matlo ’ohle a libaka tse phahameng tse metseng ea Samaria, e tla fela e etsahale. 1 Marena 13:11–32.
We will continue this study in the next article.
Re tla tswelela thuto eno mo setlhogong se se latelang.
“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.
“Apabila kuasa Allah bersaksi tentang apa yang merupakan kebenaran, maka kebenaran itu harus tetap berdiri untuk selama-lamanya sebagai kebenaran. Tidak boleh diterima andaian-andaian kemudian yang bertentangan dengan terang yang telah Allah berikan. Akan bangkit orang-orang dengan tafsiran-tafsiran Kitab Suci yang bagi mereka merupakan kebenaran, tetapi yang sebenarnya bukan kebenaran. Kebenaran untuk masa ini telah Allah berikan kepada kita sebagai dasar bagi iman kita. Dia sendiri telah mengajar kita apa itu kebenaran. Seseorang akan bangkit, dan kemudian yang lain lagi, dengan terang baru, yang bertentangan dengan terang yang telah Allah berikan di bawah penyataan Roh Kudus-Nya. Masih ada beberapa orang yang hidup yang telah melalui pengalaman yang diperoleh dalam penegakan kebenaran ini. Allah dengan murah hati telah memelihara hidup mereka supaya mereka dapat mengulangi, dan mengulangi hingga penutupan hidup mereka, pengalaman yang telah mereka lalui, sebagaimana yang dilakukan oleh rasul Yohanes hingga saat penutupan hidupnya. Dan para pembawa panji yang telah gugur dalam kematian harus terus berbicara melalui pencetakan semula tulisan-tulisan mereka. Saya diberi petunjuk bahawa demikianlah suara mereka harus didengar. Mereka harus memberikan kesaksian mereka tentang apa yang membentuk kebenaran untuk masa ini.
“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.
“Ndzi nga fanelangi ku amukela marito ya lava taka ni rungula leri kanetanaka ni timhaka to hlawuleka ta ripfumelo ra hina. Va hlengeletana nhlayo leyikulu ya Matsalwa, kutani va yi hlengeleta ehenhla ka tidyondzo leti va ti tiyisisaka tanihi vumbhoni. Leswi swi endliwile minkarhi yo tala swinene emalembeni ya makume ntlhanu lama hundzeke. Naswona hambiloko Matsalwa i rito ra Xikwembu, naswona ma fanele ku xiximiwa, ku ma tirhisa hi ndlela yoleyo, loko ku tirhisa koloko ku susa phuphu rin’we emisaveni ya masungulo leyi Xikwembu xi yi tiyiseke emalembeni lawa ya makume ntlhanu, i xihoxo lexikulu. La endlaka ku tirhisa koloko a nga xi tivi xikombiso lexi hlamarisaka xa Moya lowo Kwetsima lexi nyikeke matimba ni ntikelo eka marungula ya nkarhi lowu hundzeke lama fikeke eka vanhu va Xikwembu.”
“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.
“Bukti-bukti Elder G tidak dapat dipercayai. Jika diterima, bukti-bukti itu akan memusnahkan iman umat Tuhan terhadap kebenaran yang telah menjadikan kita sebagaimana adanya.”
“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.]
“ꯑꯩꯈꯣꯏꯅ ꯃꯁꯤ ꯍꯥꯡꯅ ꯑꯣꯏꯅ ꯂꯦꯞꯂꯤꯕ ꯌꯥꯏ; ꯃꯔꯝꯗꯤ ꯃꯍꯥꯛꯅ ꯁꯦꯞꯆꯔꯒꯤ ꯃꯄꯨꯡꯐꯥꯔꯤꯕ ꯄꯣꯏꯟꯁꯤꯡ ꯑꯗꯨ ꯆꯨꯃꯗꯦ। ꯃꯁꯤꯡꯅ ꯑꯇꯣꯞꯄ ꯃꯇꯝꯒꯤ ꯂꯥꯏꯔꯤꯛ ꯑꯁꯤꯅ ꯌꯨꯝꯗꯥ ꯂꯩꯕ ꯂꯥꯏꯔꯤꯛ ꯑꯗꯨ ꯑꯗꯨꯒꯤ ꯃꯤꯌꯥꯝ ꯂꯩꯅꯕꯤꯔꯤꯕ ꯑꯃ ꯍꯦꯟꯍꯥꯟꯕ ꯍꯦꯛꯀꯤ ꯑꯣꯏꯔꯝꯕ ꯑꯣꯏꯗꯕ ꯑꯦꯕꯗꯨ ꯄꯥꯡꯕ ꯉꯝꯗꯦ। ꯑꯩꯈꯣꯏꯅ ꯑꯁꯦꯡꯕ ꯑꯗꯨ ꯂꯩꯔꯦ; ꯑꯩꯈꯣꯏꯕꯨ ꯑꯇꯤꯌꯥ ꯂꯥꯏꯔꯤꯛꯃꯆꯥꯁꯤꯡꯅ ꯂꯝꯗꯨꯅ ꯆꯠꯄꯤꯔꯦ। ꯁꯦꯟꯛꯆꯨꯋꯥꯔꯤ ꯋꯦꯁꯆꯟ ꯑꯗꯨꯒꯤ ꯄꯥꯎꯁꯤꯡ ꯑꯗꯨ ꯄꯤꯕ ꯑꯁꯤ ꯍꯣꯂꯤ ꯏꯁꯄꯤꯔꯤꯠꯀꯤ ꯂꯝꯗꯨꯅ ꯑꯣꯏꯅ ꯄꯤꯕ ꯑꯣꯏꯔꯦ। ꯃꯤ ꯑꯃ ꯑꯃꯒꯤ ꯃꯐꯝꯗ ꯑꯩꯈꯣꯏꯒꯤ ꯐꯩꯊ꯭ꯇꯒꯤ ꯑꯍꯥꯟꯕ ꯃꯇꯥꯡꯁꯤꯡꯗ ꯃꯥꯎꯡꯗ ꯃꯤꯁꯤꯡ ꯇꯣꯡꯔꯗꯨꯅ ꯇꯨꯃꯤꯟꯅ ꯂꯩꯔꯤꯕ ꯑꯗꯨ ꯃꯄꯨꯡꯐꯝ ꯑꯃ ꯑꯣꯏꯔꯦ। ꯑꯇꯤꯌꯥ ꯑꯃꯨꯛ ꯃꯈꯥꯒꯤ ꯃꯄꯨꯡꯐꯝꯗ ꯃꯔꯤ ꯍꯧꯖꯤꯛ ꯋꯥꯔꯦꯞꯄ ꯑꯃ ꯈꯨꯗꯛꯇꯤ ꯀꯟꯇ꯭ꯔꯥꯗꯤꯛ ꯇꯧꯗꯦ। ꯁꯦꯞꯆꯔꯒꯤ ꯄ꯭ꯔꯨꯐꯁꯤꯡ ꯑꯁꯤ ꯑꯁꯦꯡꯕ ꯑꯣꯏꯗꯕ ꯑꯃ ꯆꯧꯈꯠꯅ ꯁꯥꯛꯁꯤ ꯄꯤꯍꯟꯅꯕ ꯍꯦꯛꯀꯤ ꯂꯧꯗꯨꯅ ꯄꯥꯡꯕ ꯑꯣꯏꯅ, ꯃꯁꯤꯡ ꯑꯄꯥꯝꯕꯗꯥ ꯃꯤꯁꯦꯟꯅ ꯂꯧꯕ ꯑꯣꯏꯔꯦ। ꯑꯇꯣꯞꯄ ꯑꯃꯁꯨꯡ ꯑꯇꯣꯞꯄ ꯑꯃꯨꯛ ꯄꯣꯛꯂꯛꯀꯅꯤ ꯑꯃꯁꯨꯡ ꯑꯣꯏꯅ ꯌꯥꯏꯕ “ꯃꯄꯨꯡꯐꯥꯕ ꯃꯔꯨ ꯈꯔ” ꯄꯨꯅ ꯃꯍꯥꯛꯅ ꯃꯍꯥꯛꯀꯤ ꯃꯄꯨꯡꯐꯝꯁꯤꯡ ꯄꯨꯔꯛꯄꯅꯤ। ꯑꯗꯨꯕꯨ ꯑꯩꯈꯣꯏꯅ ꯑꯍꯥꯟꯕ ꯂꯥꯟꯗꯃꯥꯔꯛꯁꯤꯡ ꯑꯗꯨꯗ ꯂꯦꯞꯂꯤ। [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.
“Nimenyerigwa kuvuga ko aya magambo dushobora kuyakoresha nk’aho akwiriye iki gihe, kuko igihe kigeze aho icyaha kigomba kwitwa izina ryacyo nyaryo. Tubangamirwa mu murimo wacu n’abantu batihannye, bashaka icyubahiro cyabo bwite. Bifuza ko batekerezwa ko ari bo batangije inyigisho nshya, ibyo batangaza bavuga ko ari ukuri. Ariko niba izo nyigisho zakirwa, zizaganisha ku guhakana ukuri Imana yari imaze imyaka mirongo itanu iha ubwoko bwayo, ikwemeza binyuze mu gihamya y’Umwuka Wera.” Selected Messages, igitabo cya 1, 161.