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.
Umambo hwekuchamhembe nehwekuchamhembe hwakapararira pasi pokutsamwa kwaMwari kwemakore zviuru zviviri namazana mashanu namakumi maviri mukuzadzikiswa kwesungano yakaputswa yaRevhitiko makumi maviri namashanu namakumi maviri namatanhatu. Makore makumi mana namatanhatu aiva pakati pokuguma kwokutsamwa kwokutanga nokwokupedzisira akamiririra kuunganidzwa kwoumambo huviri ihwohwo huve umambo humwe chete hwaIsraeri yazvino yomweya muna 1844. Kuunganidzwa kwamarudzi iwayo maviri kwakaratidzwa netsvimbo mbiri dzakabatanidzwa pamwe chete naEzekieri, uye netsvimbo mbiri dzakaunganidzwa nechirikadzi yeZarefati munyaya yaEria. Musi wa22 Gumiguru, 1844, nhoroondo youporofita youmambo hwekuchamhembe nehwekumaodzanyemba yakaguma, uye pakudaro yakadzokorora nhoroondo yokutanga kwoumambo huviri ihwohwo.
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.
Jeroboamu wakaanzisha mfumo wa ibada wa bandia katika ufalme wa kaskazini ili kuwazuia raia wake wasisafiri kwenda Yuda na kumwabudu Mungu katika patakatifu pa Yerusalemu.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Jerobhoamu akati mumwoyo make, Zvino ushe uhwu huchadzokera kuimba yaDhavhidhi. Kana vanhu ava vakaenda kundobayira mumba maJehovha paJerusarema, mwoyo yavanhu ava ichadzokera kuna ishe wavo, kuna Rehobhoamu mambo waJudha; ivo vachandiuraya, vozodzokera kuna Rehobhoamu mambo waJudha. Naizvozvo mambo akarangana navanhu, akagadzira mhuru mbiri dzendarama, akati kwavari, Zvanyanya kukunetsai kukwira kuJerusarema; tarirai vamwari venyu, imi Israeri, vakakubudisai panyika yeIjipiti. Akamisa imwe paBheteri, imwe akaisa paDhani. Chinhu ichi chikava chivi; nokuti vanhu vakaenda kunonamata pamberi peimwe, kusvikira kuDhani. Akavakawo imba yenzvimbo dzakakwirira, akagadza vaprista vakatorwa pakati pavanhuwo zvavo, vakanga vasiri vanakomana vaRevhi. Jerobhoamu akagadzawo mutambo pamwedzi wechisere, pazuva regumi neshanu romwedzi, wakanga wakafanana nomutambo uri paJudha, akabayira pamusoro pearitari. Ndizvo zvaakaita paBheteri, achibayira mhuru dzaakanga aita; akaisawo paBheteri vaprista venzvimbo dzakakwirira dzaakanga aita. Naizvozvo akabayira pamusoro pearitari yaakanga aita paBheteri pazuva regumi neshanu romwedzi wechisere, iwo mwedzi waakanga aronga nomwoyo wake; akagadzirira vana vaIsraeri mutambo; akabayira pamusoro pearitari, akapisawo zvinonhuhwira. 1 Madzimambo 12:26–33.
His system of worship was typical of Catholicism (paganism), for as with Aaron’s rebellion, it established an image to and of the beast. The two calf images were made of gold, symbolizing Babylon. The images were dedicated to the gods of Egypt, who were identified as Aaron had also identified them; as “the gods that had brought them up out of the land of Egypt.” He built two altars in two cities, which when considered together represent the combination of church (Bethel) and state (Dan). The altars were counterfeits of the true altar, which is Christ, just as Catholicism claims to be Christ’s earthly representative. He raised up a corrupted priesthood, as are the priests of Catholicism. He selected a day for his worship service that was specifically different from the days of any of God’s true feast days, thus representing the controversy over the true and false day of worship.
Maitiro ake okunamata kwake kwaifananidzira Chikatorike (chihedheni), nokuti sezvakaitawo kupanduka kwaAroni, kwakavamba mufananidzo kune chikara uye wemhuka iyoyo. Mifananidzo miviri yemhuru yakaitwa negoridhe, ichimiririra Bhabhironi. Mifananidzo iyi yakatsaurirwa kuvamwari veIjipiti, avo vakazivikanwa sezvakaitawo Aroni pakuvazivisa; se “vamwari vakavabudisa munyika yeIjipiti.” Akavaka maatari maviri mumaguta maviri, ayo kana achiongororwa pamwe chete anomiririra kubatanidzwa kwechechi (Bheteri) nehurumende (Dhani). Maatari aya aiva ekunyepedzera achitevedzera artari yechokwadi, inova Kristu, sezvinongoitawo Chikatorike richizviti mumiriri waKristu panyika. Akasimudza upristi hwakaora, sezvakangoitawo vaprista veChikatorike. Akasarudza zuva rebasa rake rekunamata rakanga rakasiyana pachena nemazuva api naapi emitambo yaMwari yechokwadi, nokudaro richimiririra gakava riri pakati pezuva rechokwadi nezuva renhema rokunamata.
In the inauguration of his false system of worship, God sent a prophet from Judah to rebuke his counterfeit system of worship.
Mukungura kwa hurongwa hwake hwenhema hwekunamata, Mwari akatuma muporofita achibva kuJudha kuti atsiure hurongwa hwake hwekunamata hwekunyepedzera.
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.
Zvino, tarira, munhu waMwari akauya kubva kuJudha akaenda kuBheteri neshoko raJehovha; uye Jerobhoamu wakanga amire pedyo nearitari kuti apise zvinonhuhwira. Akadanidzira pamusoro pearitari neshoko raJehovha, akati, Haiwa aritari, aritari, zvanzi naJehovha: Tarira, mwana achaberekerwa imba yaDhavhidhi, anonzi Josiya; uye pamusoro pako achabayira vaprista venzvimbo dzakakwirira vanopisa zvinonhuhwira pamusoro pako, uye mapfupa avanhu achapiswa pamusoro pako. Uye akapa chiratidzo zuva iroro, achiti, Ichi ndicho chiratidzo chakataurwa naJehovha; tarira, aritari ichatsemuka, uye madota ari pamusoro payo achadururwa. 1 Madzimambo 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.
Muprofita aibva kuJudha akaparidza chiporofita chine zvikamu zvitatu, achizivisa kuberekwa kwaizotevera kwamambo Josia. Akaprofita kuti Josia aizouraya vaprista vakaipa vaishandira paaritari yenhema uye kuti Josia aizopisazve mapfupa avanhu pamusoro pearitari iyoyo chaiyo. Akapawo Jerobhoamu chiratidzo, achiratidza kuti aritari yaJerobhoamu yaizotsemuka uye madota aizoduruka. Zvinhu izvi zvose zvakazadziswa maererano neShoko raJehovha, asi Jerobhoamu paakanzwa kuparidzwa kwomuprofita akatsamwa zvikuru akatsvaka kubata nomuprofita, asi Mwari ndiye akanga achitonga.
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.
Zvino zvakaitika kuti mambo Jerobhoamu paakanzwa shoko romunhu waMwari, rakanga rachema richipikisa aritari paBheteri, akatambanudza ruoko rwake ari paaritari, achiti, Mubatei. Ipapo ruoko rwake rwaakanga atambanudza kumurwisa rwakaoma, zvokuti akasagona kurudzorera kwaari. Aritariwo ikatsemuka, madota akadururwa kubva paaritari, sezvakanga zvakaitwa nechiratidzo chakanga chapihwa nomunhu waMwari neshoko raJehovha. 1 Madzimambo 13:4, 5.
The sign was immediately fulfilled, and Jeroboam’s hand was paralyzed.
Chiratidzo chacho chakabva chazadziswa pakarepo, uye ruoko rwaJerobhoamu rukava rwakaoma simba.
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.
Na mambo mfalme akamjibu, akamwambia yule mtu wa Mungu, Tafadhali sasa usihi uso wa BWANA, Mungu wako, nawe uniombee, ili mkono wangu unirudie tena. Naye mtu wa Mungu akamsihi BWANA, na mkono wa mfalme ukamrudia tena, ukawa kama ulivyokuwa hapo kwanza. Kisha mfalme akamwambia mtu wa Mungu, Njoo nyumbani pamoja nami, ukajiburudishe, nami nitakupa thawabu. Lakini mtu wa Mungu akamwambia mfalme, Hata kama ukinipa nusu ya nyumba yako, sitaingia pamoja nawe, wala sitakula mkate wala sitakunywa maji mahali hapa; kwa maana ndivyo nilivyoagizwa kwa neno la BWANA, ikisemwa, Usile mkate, wala usinywe maji, wala usirudi kwa njia ile ile uliyokuja nayo. Basi akaenda kwa njia nyingine, wala hakurudi kwa njia ile aliyokuja Betheli. 1 Wafalme 13:6–10.
Jesus always illustrates the end of a thing with the beginning of a thing, and the beginning of the northern and southern kingdoms of literal ancient Israel end in the history where the two sticks are joined into one stick, representing the nation of spiritual modern Israel.
Yesu siku zote huonyesha mwisho wa jambo kwa mwanzo wa jambo hilo, na mwanzo wa falme za kaskazini na kusini za Israeli ya kale halisi hufikia mwisho wake katika historia ambapo vijiti viwili vinaunganishwa kuwa kijiti kimoja, kikiliwakilisha taifa la Israeli ya kisasa ya kiroho.
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.
Munyaya iyo tsvimbo mbiri dzakabatanidzwa, maitiro okuedzwa ane matanho matatu akatanga panguva yokupedzisira muna 1798. Tsvimbo dzose mbiri (umambo) dzaiunganidzwa mberi kwekudururwa kweMweya Mutsvene muKuchema kwapakati pousiku. Pakuodzwa mwoyo kokutanga muchirimo cha1844, maPurotesitendi vakakundikana pamaitiro okuedzwa uye vakava vanasikana vechiKatorike, nokudaro vachidzokorora kutangwa kwegadziriro yenhema yokunamata, sezvakanga zvaratidzwa nomufananidzo naJerobhoamu.
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.
Ivuselelo lamaProthestani laliwumsebenzi uNkulunkulu awufeza ukuze akhiphe ibandla elisehlane ezinkolelweni eziyize, emasikweni nasemikhubeni yebandla laseRoma. Kusukela esikhathini sikaMartin Luther, kwembulwa amaqiniso ngokwengeziwe abonisa ukuthi isifebe saseTire sasingeyona into ngaphandle kohlelo lokukhonza lwabahedeni olumbozwe ukuvuma ubuKristu kwamanga. Kwakuyinjongo yeNkosi ukukhipha abantu bayo abathunjiweyo ebumnyameni, njengoba Yenzile ngesikhathi abantu Bayo beyizigqila eGibhithe. Yabakhulula ebugqilini baseGibhithe ukuze ibanike umthetho Wayo. Ukwenqaba kwamaProthestani ukulandela ukukhanya okwandayo kolwazi olwambulwa ngo-1798 kwabavimbela ekuboneni umthetho nomsebenzi weqiniso kaKristu endaweni engcwele ngo-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.
Kuramba kwavo shoko renguva yekutongwa kwakaratidza kuti vakanga vava vanasikana vekereke yeRoma, uye ipapo vakazomutsa hurongwa hwenhema hwekunamata hunozivikanwa muMagwaro se muporofita wenhema (Chipurotesitendi chakatsauka). VaMillerite vakatendeka vakapinda musanangwiro nokutenda musi wa22 Gumiguru 1844, vakagamuchira chiedza chengirozi yechitatu uye vakapa kutsiura kuhurongwa hwenhema hwekunamata hunoti ihwo Chipurotesitendi, asi huchibatirira kutsika huru yepagani, iyo iri kunamata zuva. Muporofita aibva kuJudha akafananidzira Adventism yechiMillerite ichiziva nokuzivisa shoko rengirozi yechitatu rakasvika musi wa22 Gumiguru 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.
Jakoboamu alipomkabili nabii kwa ombi la aende nyumbani kwake na kujiburudisha, nabii alieleza maagizo mahsusi aliyokuwa amepewa na Bwana. Amri hiyo ilipewa pia Uadventisti wa Kimileri. Amri ilikuwa wasirudi kwa njia ileile waliyokuja nayo, na Uadventisti wa Kimileri walikuwa wametoka katika madhehebu ya Kiprotestanti. Walikuwa wametenganishwa na Waprotestanti katika kukatishwa tamaa kwa kwanza katika majira ya kuchipua ya mwaka 1844, na Yeremia anatoa mfano wa maagizo yale yale yaliyokuwa yametolewa kwa nabii wa Yudea.
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.
Mashoko enyu akawanikwa, ndikaaidya; uye shoko renyu rakava kwandiri mufaro nokufariswa komwoyo wangu; nokuti ndinodanwa nezita renyu, imi Jehovha Mwari wehondo. Handina kugara paungano yavaseki, kana kufara navo; ndakagara ndiri ndoga nokuda kworuoko rwenyu; nokuti makandizadza nokutsamwa. Kurwadziwa kwangu kunogarireiko nokusingaperi, neronda rangu risingarapiki, rinoramba kuporeswa? Muchava kwandiri chose somunyepi here, semvura dzinokundikana here? Naizvozvo zvanzi naJehovha kudai, Kana ukadzoka, ipapo ndichakudzosazve, uye uchamira pamberi pangu; uye kana ukabudisa chinokosha kubva pane chisina maturo, uchava somuromo wangu; ngavadzokere kwauri, asi iwe usadzokera kwavari. Uye ndichakuita kurudzi urwu rusvingo rwendarira rwakakomberedzwa; uye vacharwa newe, asi havangakukundi; nokuti ndinewe kuti ndikuponese nokukusunungura, ndizvo zvinotaura Jehovha. Uye ndichakunatsa paruoko rwavakaipa, uye ndichakudzikinura paruoko rwavanotyisa. Jeremia 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.
Pa kukwaniritsika kwa ulosi wa nyengo wa Tsoka Lachiwiri, pa Ogasiti 11, 1840, mngelo wamphamvu wa Chivumbulutso 10 anatsika ali ndi kabuku kakang’ono kotseguka m’dzanja lake, ndipo Yohane anauzidwa kuti apite akatenge bukulo ndi kulidya. Yeremiya amaimira iwo amene anadya kabuku kakang’onoko pa nthawi imeneyo ya mbiri, ndipo mawuwo anali okoma ngati uchi, pakuti anali “chisangalalo ndi kukondwera kwa” “mtima” wake. Koma chifukwa cha “dzanja” la Mulungu, Yeremiya “anadzazidwa” “ndi mkwiyo wowawa,” iye “anavulazidwa” ndipo anali “mu ululu wosatha.” Chifukwa cha “dzanja” la Mulungu Yeremiya ananena kuti Mulungu anali “kwa” Yeremiya “monga wabodza,” ndi monga “madzi osatha.” Ambuye anali atagwira “dzanja” lake pa cholakwa chimene chinali m’zina zina za manambala a tchati la 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.
Jeremiah anomirira kuodzwa mwoyo kwekutanga kwevaMillerite, apo chiratidzo chaHabakuki chakanonoka. Kune avo vanomiririrwa naJeremiah, zvakaratidzika sokuti shoko, rinomiririrwa se“mvura,” rakanga ratadza. Asi Habakuki akanga ataura kuti “chiratidzo chichiripo panguva yakatarwa, asi pakupedzisira chichataura, hachizorevi nhema; kunyange chikanonoka, chimirira; nokuti zvirokwazvo chichauya, hachinganonoki.” Jeremiah akanga afunga kuti Mwari vakanga vareva nhema, uye kuti shoko (mvura) rakanga ratadza, asi rakanga rangononoka chete.
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.
Nakon toga Bog je poučio Jeremiju da „ako se obratiš, opet ću te dovesti natrag, i stajat ćeš preda mnom; i ako odvojiš dragocjeno od bezvrijednoga, bit ćeš kao moja usta: neka se oni vrate k tebi, ali se ti ne vraćaj k njima.” Nakon razočaranja Jeremija predstavlja Božji narod koji se mora vratiti u službu Gospodnju i otresti obeshrabrenje koje je nastalo kada se činilo da je poruka podbacila. Ako bi Jeremija ispunio određene zahtjeve, Bog bi mu dopustio da bude Njegov glasnogovornik.
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.
Chinonyanya kukosha pachidzidzo chedu panguva ino ndizvo zvakaudzwa naMwari kuna Jeremia pamusoro pe“ungano yavaseki” yakanga “ichifara” pamusoro pokuodzwa mwoyo kwake. Akaudza Jeremia kuti vaseki vaigona kudzokera kuna Jeremia, asi iye aisafanira kumbodzokera kwavari. Jeremia aimiririra avo vakanga vakamira vachipikisa maPurotesitendi akanga achangobva kusarudza kudzokera mudanga reKaturike ndokuzova vanasikana veBhabhironi, vaprofita venhema vaBhaari naAshtaroti. Jeremia aimiririra muprofita weJudha uyo, panzvimbo imwe cheteyo mumutsara wechiporofita, akanga atsiura hurongwa hwenhema hwekunamata hwaJerobhoamu pakutanga poumambo hwokumusoro, nokudaro achifananidzira kupinzwa kwehurongwa hwenhema hwekunamata hwaiva mufananidzo weKaturike pamagumo enhoroondo youmambo hwokumusoro. Muprofita akaudza Jerobhoamu, Jerobhoamu paakapa chipo chokuita sungano, kuti akanga asingafaniri kudya, kana kunwa, kana kudzoka nenzira yaakanga auya nayo.
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.
Mambo akati kumunhu waMwari, “Uya kumba kwangu, uzorore, uye ndichakupa mubayiro.” Asi munhu waMwari akati kuna mambo, “Kunyange dai waindipa hafu yeimba yako, handingapindi newe, uye handingadyi chingwa kana kunwa mvura panzvimbo ino; nokuti ndakarairwa saizvozvo neshoko raJehovha, richiti, ‘Usadya chingwa, kana kunwa mvura, uye usadzoka nenzira imwe chete yawakauya nayo.’” 1 Madzimambo 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.
Mashoko omuprofita weJudhea anowirirana nebasa revaprofita venhema vaBhaari naAshtaroti munyaya yaEria. Zvirokwazvo, nhoroondo yavaMilleritewo inhoroondo yaEria, nokuti Miller akanga ari Eria. Munyaya yaEria, vaprofita vaBhaari naAshtaroti vakaita kutamba kwokunyengera, uko kwakazarurwa soupenzi apo moto wakaburuka uchibva kuna Mwari ukapedza chipiriso chaEria; nokudaro zvichifananidzira kudururwa kwoMweya Mutsvene muKudanidzira kwePakati pousiku munhoroondo yeMillerite. Kusangana kwenhoroondo iyoyo kwaimiririra kusangana kwaEria wechipiri, uyo akanga ari Johani Mubhabhatidzi, panguva yokutamba kwokunyengera kwakaitwa nomwanasikana waHerodhiasi (Sarome). Herodhiasi akafananidzirwa naJezebheri, uye Jezebheri chiratidzo chechechi yeKaturike.
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.
Muna 1844, machechi echiPurotesitendi akava Salome, mwanasikana waHerodhiasi (Jezebheri). Mukutamba kwokunyengera uku Herodhi akanga avimbisa hafu youmambo hwake, uye akazviita pazuva rake rokuberekwa; nokudaro achimiririra mazuva okupedzisira apo madzimambo gumi, anomiririrwa naAhabhi (mambo woumambo gumi hwokumusoro), anobvumirana kupa umambo hwawo kuhupapa (Jezebheri). Kupa “hafu youmambo hwako” chiratidzo chomubatanidzwa, uye muporofita akabva kuJudhea akanga achinyatsoudza Jerobhoamu kuti aisazomboumba sungano namambo akatsauka kana kutsigira nzira yake yokunamata yenhema.
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.
Izvi jevo Gospod rekel tudi Jeremiju, ko je dejal, da se »zbor posmehovalcev« (odpadli protestantizem) lahko vrne k Jeremiju, toda Jeremija se nikakor ne sme vrniti k njim niti se vrniti po poti, po kateri je prišel. Toda judejski prerok je storil prav to, kajti preden se je vrnil v Judejo — preden je dokončal delo, ki mu je bilo zaupano — ga je zapeljal lažni in zlagani prerok.
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.
Asi muBheteri maigara muporofita wakwegura; zvino vanakomana vake vakauya vakamurondedzera mabasa ose akanga aitwa nomunhu waMwari zuva iroro muBheteri; namashoko aakanga ataura kuna mambo vakaaudzawo baba vavo. Baba vavo vakati kwavari, Wapinda nenzira ipi? Nokuti vanakomana vake vakanga vaona nzira yakanga yapinda nayo munhu waMwari akanga abva Judha. Akati kuvanakomana vake, Ndisungirirei mbongoro. Ipapo vakamusungirira mbongoro; akatasva pairi, akaenda achitevera munhu waMwari, akamuwana agere pasi pomuouki; akati kwaari, Ndiwe munhu waMwari wakabva Judha here? Iye akati, Ndini. Ipapo akati kwaari, Uya kumba kwangu, udye chingwa. Iye akati, Handingagoni kudzokera newe, kana kupinda newe; handingadyi chingwa kana kunwa mvura newe panzvimbo ino; nokuti ndakaudzwa neshoko raJehovha kuti, Usadya chingwa, kana kunwa mvura ikoko, uye usadzokazve nenzira yawakauya nayo. Iye akati kwaari, Neniwo ndiri muporofita sezvauri iwe; uye mutumwa akataura kwandiri neshoko raJehovha, achiti, Mudzose pamwe newe kumba kwako, kuti adye chingwa nokunwa mvura. Asi akamunyepera. Naizvozvo akadzokera naye, akandodya chingwa mumba make, akamwa mvura. Zvino zvakaitika, vachigere patafura, kuti shoko raJehovha rakasvika kumuporofita uya akanga amudzosa; akadanidzira kumunhu waMwari akanga abva Judha, achiti, Zvanzi naJehovha, Nokuti wakapandukira muromo waJehovha, ukasachengeta murayiro wakakurairwa naJehovha Mwari wako, asi wakadzoka, ukadya chingwa, ukamwa mvura panzvimbo yawakaudzwa kuti, Usadya chingwa, uye usamwe mvura; chitunha chako hachingasviki paguva ramadzibaba ako.
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.
Zvino zvakaitika, shure kwokunge adya chingwa uye shure kwokunge anwa, akamusungirira mbongoro, iye muporofita waakanga adzosa. Zvino paakanga oenda, shumba yakasangana naye panzira, ikamuuraya; chitunha chake chikakandirwa munzira, uye mbongoro ikamira parutivi pacho, shumba nayo ikamira parutivi pechitunha. Zvino tarirai, vanhu vakapfuura, vakaona chitunha chakakandirwa munzira, neshumba yakamira parutivi pechitunha; vakauya vakazvitaura muguta maigara muporofita wakwegura. Zvino muporofita wakanga amudzosa kubva panzira paakazvinzwa, akati, Ndiye munhu waMwari, wakanga asingateereri shoko raJehovha; naizvozvo Jehovha wamukumikidza kushumba, iyo yamubvambura, ikamuuraya, sezvakanga zvakataurwa kwaari neshoko raJehovha raakamuudza. Akataura kuvanakomana vake achiti, Ndisungirirei mbongoro. Ivo vakaimusungirira. Iye akaenda akandowana chitunha chake chakakandirwa munzira, nembongoro neshumba zvakamira parutivi pechitunha; shumba yakanga isina kudya chitunha, kana kubvambura mbongoro. Zvino muporofita akasimudza chitunha chomunhu waMwari, akachiisa pamusoro pembongoro, akachidzosa; muporofita wakwegura akauya kuguta kuzomuchema nokumuviga. Akaisa chitunha chake muguva rake amene; vakamuchema vachiti, Maiwe, hama yangu! Zvino zvakaitika, shure kwokunge amuviga, akataura kuvanakomana vake achiti, Kana ndafa, mundivige muguva makavigwa munhu waMwari; muise mafupa angu parutivi pamafupa ake; nokuti shoko raakadanidzira neshoko raJehovha pamusoro pearitari iri paBhetieri, uye pamusoro pedzimba dzose dzakakwirira dziri mumaguta eSamaria, richazadzika zvirokwazvo. 1 Madzimambo 13:11–32.
We will continue this study in the next article.
Tutaendeleza somo hili katika makala inayofuata.
“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.
“Mulungu akachitira umboni chimene chiri chowonadi, chowonadi chimenecho chiyenera kukhalabe chowonadi mpaka kalekale. Malingaliro aliwonse otsatira otsutsana ndi kuunika kumene Mulungu wapereka sayenera kulandiridwa. Anthu adzawuka ndi matanthauzidwe a Malemba amene kwa iwo ali chowonadi, koma osati chowonadi. Chowonadi cha nthawi ino Mulungu watipatsa monga maziko a chikhulupiriro chathu. Iye mwini watiphunzitsa chimene chiri chowonadi. Wina adzawuka, ndiyeno winanso, ndi kuunika kwatsopano, kumene kukutsutsana ndi kuunika kumene Mulungu wapereka pansi pa chisonyezero cha Mzimu Wake Woyera. Ochepa akadali ndi moyo amene anadutsa m’chidziwitso chimene chinapezedwa pakukhazikitsidwa kwa chowonadi chimenechi. Mulungu mwa chisomo chake wasunga moyo wawo kuti abwerezenso, ndi kubwerezanso kufikira kumapeto kwa moyo wawo, chidziwitso chimene anadutsamo, monga mmene mtumwi Yohane anachitira kufikira kumapeto kwenikweni kwa moyo wake. Ndipo onyamula mbendera amene agwa m’imfa ayenera kulankhula kudzera m’kusindikizidwanso kwa zolemba zawo. Ndaphunzitsidwa kuti motero mawu awo ayenera kumveka. Ayenera kuchitira umboni pa chimene chimapanga chowonadi cha nthawi ino.”
“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.
“Hatifaniri kugamuchira mashoko avanouya neshoko rinopikisa pfungwa dzakakosha dzechitendero chedu. Vanounganidza gwaro guru reMagwaro, vozoriunganidza sechiratidzo chakakomberedza dzidziso dzavanotsigira. Izvi zvakaitwa kakawanda, zvakare uye zvakare, mukati memakore makumi mashanu apfuura. Uye kunyange Magwaro ari shoko raMwari, uye achifanira kuremekedzwa, kushandiswa kwawo, kana kushandiswa kwakadaro kuchibvisa mbiru imwe panheyo iyo Mwari akatsigira mumakore aya makumi mashanu, kukanganisa kukuru. Uyo anoita kushandiswa kwakadaro haazivi kuratidzwa kunoshamisa kwoMweya Mutsvene kwakapa simba neukuru kumashoko akapfuura akauya kuvanhu vaMwari.”
“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.
“Bungbin na Elder G an mga pamatuod. Kon batonon ini, gubaon hini an pagtoo han katawohan han Dios ha kamatuoran nga naghimo ha aton kon ano kita yana.
“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.]
“Tunapaswa kusimama imara kuhusu jambo hili; kwa maana hoja anazojaribu kuthibitisha kwa Maandiko si sahihi. Hazithibitishi kwamba uzoefu wa zamani wa watu wa Mungu ulikuwa udanganyifu. Tulikuwa na kweli; tuliongozwa na malaika wa Mungu. Ilikuwa chini ya uongozi wa Roho Mtakatifu kwamba maelezo ya suala la patakatifu yalitolewa. Ni ufasaha kwa kila mtu kukaa kimya kuhusu vipengele vya imani yetu ambavyo hawakushiriki navyo kwa vyovyote. Mungu kamwe hajipingi Mwenyewe. Uthibitisho wa Maandiko hutumiwa vibaya unapolazimishwa kushuhudia jambo ambalo si kweli. Mmoja na mwingine tena watatokea na kuleta kile kinachodhaniwa kuwa nuru kuu, na kutoa madai yao. Lakini sisi tunasimama kwa alama za kale. [1 Yohana 1:1–10 imenukuliwa.]”
“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.
“Ndzi lerisiwe ku vula leswaku marito lawa hi nga ma tirhisa tanihi lama fanaka ni nkarhi lowu, hikuva nkarhi wu fikile lowu xidyoho xi faneleke ku vitaniwa hi vito ra xona ra ntiyiso. Hi siveleriwa entirhweni wa hina hi vanhu lava nga hundzukangiki, lava lavaka ku dzunisiwa ka vona hi voxe. Va navela ku tekiwa tanihi vasunguri va tidyondzo letintshwa, leti va ti humesaka va vula leswaku i ntiyiso. Kambe loko tidyondzo leti ti amukeriwa, ti ta yisa eku landzuleni ka ntiyiso lowu emalembeni ya makume ntlhanu lama hundzeke Xikwembu xi nga xi nyika vanhu va Xona, xi wu tiyisisa hi vumbhoni bya Moya lowo Kwetsima.” Selected Messages, buku 1, 161.