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# The Book of Daniel - Number Seventy-Three

መጽሐፈ ዳንኤል - ቁጥር ሰባ ሦስት

Unveiling the Historical Parallels: Jeroboam’s Deception and the Adventist Movement’s Test of Faith

መልክዓ ታሪካዊ ተመሳሳይነቶችን መግለጥ፦ የኢዮሮብዓም ማታለልና የአድቬንቲስት እንቅስቃሴ የእምነት ፈተና

Author

Jeff Pippenger

Published

February 6, 2024

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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.

መንግሥታቱ የሰሜንና የደቡብ በሌዋውያን ምዕራፍ ሃያ አምስትና ሃያ ስድስት ውስጥ የተሰበረው ቃል ኪዳን ፍጻሜ ሲደርስ በእግዚአብሔር ቍጣ ሥር ለሁለት ሺህ አምስት መቶ ሃያ ዓመታት ተበተኑ። በመጀመሪያውና በመጨረሻው ቍጣ መደምደሚያ መካከል ያሉት አርባ ስድስት ዓመታት እነዚያ ሁለቱ መንግሥታት በ1844 ውስጥ ወደ አንድ የመንፈሳዊ ዘመናዊ እስራኤል መንግሥት መሰብሰባቸውን ይወክሉ ነበር። የእነዚያ ሁለት አሕዛብ መሰብሰብ ሕዝቅኤል አንድ ላይ ባጣመራቸው ሁለቱ በትሮች እና በኤልያስ ታሪክ ውስጥ የሰራጴታ መበለቲቱ ባሰበሰበቻቸው ሁለት እንጨቶች ተወክሎ ነበር። በጥቅምት 22 ቀን 1844 የሰሜንና የደቡብ መንግሥታት ትንቢታዊ ታሪክ ተፈጸመ፤ በዚህም ሲፈጸም የእነዚያ ሁለቱ መንግሥታት መጀመሪያ ታሪክ እንደገና ተደገመ።

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.

ኢዮርብዓም ተገዥዎቹ ወደ ይሁዳ ተጓዘው በኢየሩሳሌም ባለው መቅደስ ውስጥ እግዚአብሔርን እንዳያመልኩ ለመከልከል፣ በሰሜናዊው መንግሥት ሐሰተኛ የአምልኮ ሥርዓት አቋቋመ።

> 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.

> ኢዮርብዓምም በልቡ እንዲህ አለ፤ አሁን መንግሥቱ ወደ ዳዊት ቤት ይመለሳል፤ ይህ ሕዝብ በኢየሩሳሌም በእግዚአብሔር ቤት መሥዋዕት ለማቅረብ ቢወጣ፥ የዚህ ሕዝብ ልብ ወደ ጌታቸው ወደ ይሁዳ ንጉሥ ወደ ሮብዓም እንደ ገና ይመለሳል፤ እኔንም ይገድሉኛል፥ ወደ ይሁዳ ንጉሥ ወደ ሮብዓምም ይመለሳሉ። ስለዚህ ንጉሡ ተመካክሮ ሁለት የወርቅ ጥጃዎችን ሠራ፥ እንዲህም አላቸው፤ ወደ ኢየሩሳሌም መውጣት እጅግ ያስቸግራችኋል፤ እነሆ፥ እስራኤል ሆይ፥ ከግብፅ ምድር ያወጡህ አማልክትህ እነዚህ ናቸው። አንዱንም በቤተል አቆመ፥ ሌላውንም በዳን አኖረ። ይህም ነገር ኃጢአት ሆነ፤ ሕዝቡ ከአንዱ ፊት ለፊት እስከ ዳን ድረስ ለመስገድ ይሄዱ ነበርና። በኮረብታ መስገጃዎችም ቤት ሠራ፥ ከሌዊ ልጆች ያልሆኑ ከሕዝቡም ዝቅተኛ ሰዎች ካህናትን አደረገ። ኢዮርብዓምም በስምንተኛው ወር በወሩ በአሥራ አምስተኛው ቀን፥ በይሁዳ እንዳለው በዓል የሚመስል በዓል አዘጋጀ፥ በመሠዊያውም ላይ ሠዋ። በቤተል እንዲሁ አደረገ፤ የሠራቸውን ጥጃዎች እየሠዋላቸው፥ በቤተልም የሠራቸውን የኮረብታ መስገጃዎች ካህናት አኖረ። በቤተልም በሠራው መሠዊያ ላይ፥ በስምንተኛው ወር በወሩ በአሥራ አምስተኛው ቀን፥ በራሱ ልብ ያሰበውን ወር ላይ ሠዋ፤ ለእስራኤል ልጆችም በዓል አዘጋጀ፥ በመሠዊያውም ላይ ወጥቶ ዕጣን አጠነ። 1 ነገሥት 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.

ሥርዓቱ የካቶሊክነትን (አረማዊነትን) የሚወክል የምሳሌ አምልኮ ነበር፤ ምክንያቱም እንደ አሮን ዐመፅ ሁሉ ለአውሬውና የአውሬው ምስል አቆመ። ሁለቱ የጥጃ ምስሎች ከወርቅ ተሠርተው ነበር፥ ይህም ባቢሎንን ያመለክታል። እነዚህ ምስሎች ለግብፅ አማልክት ተቀድሰው ነበር፤ እነርሱም አሮን እንደ ለየአቸው ሁሉ፣ “ከግብፅ ምድር ያወጡአችሁ አማልክት” ተብለው ተገልጠው ነበር። በሁለት ከተሞች ውስጥ ሁለት መሠዊያዎችን ሠራ፤ እነዚህም በአንድነት ሲታዩ የቤተ ክርስቲያንን (ቤቴል) እና የመንግሥትን (ዳን) ቅንጅት ይወክላሉ። እነዚህ መሠዊያዎች እውነተኛውን መሠዊያ ማለትም ክርስቶስን የሚያስመስሉ ሐሰተኛ ቅጂዎች ነበሩ፤ እንዲሁም ካቶሊክነት ራሱን የክርስቶስ ምድራዊ ወኪል ነኝ ብሎ እንደሚያቀርብ ነው። እርሱ እንደ ካቶሊክነት ካህናት ሁሉ የተበላሸ ክህነት አቆመ። ለአምልኮ አገልግሎቱም ከእግዚአብሔር እውነተኛ የበዓላት ቀኖች ሁሉ በተለየ ሁኔታ የተለየ ቀን መረጠ፤ ይህም ስለ እውነተኛውና ሐሰተኛው የአምልኮ ቀን ያለውን ክርክር ይወክላል።

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

በእርሱ የሐሰት አምልኮ ሥርዓት ምረቃ ጊዜ፣ እግዚአብሔር የእርሱን የተጭበረበረ የአምልኮ ሥርዓት ለመገሠጽ ከይሁዳ አንድ ነቢይ ላከ።

> 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.

> እነሆም፥ በእግዚአብሔር ቃል አንድ የእግዚአብሔር ሰው ከይሁዳ ወደ ቤቴል መጣ፤ ኢዮርብዓምም ዕጣን ያቃጥል ዘንድ በመሠዊያው አጠገብ ቆሞ ነበር። እርሱም በእግዚአብሔር ቃል በመሠዊያው ላይ ጮኸ እንዲህም አለ፤ መሠዊያ ሆይ፥ መሠዊያ ሆይ፥ እግዚአብሔር እንዲህ ይላል፤ እነሆ፥ ለዳዊት ቤት አንድ ሕፃን ይወለዳል፥ ስሙም ኢዮስያስ ይሆናል፤ በአንተም ላይ በአንተ ላይ ዕጣን የሚያቃጥሉትን የኮረብታ መስገጃዎች ካህናት ይሠዋቸዋል፥ የሰውም አጥንት በአንተ ላይ ይቃጠላል። በዚያም ቀን ምልክት ሰጠ እንዲህም አለ፤ እግዚአብሔር የተናገረው ምልክት ይህ ነው፤ እነሆ፥ መሠዊያው ይሰነጠቃል፥ በላዩም ያለው አመድ ይፈሳል። 1 ነገሥት 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.

ከይሁዳ የመጣው ነቢይ ወደፊት ስለሚወለደው ንጉሥ ኢዮስያስ የሚያመለክት ሦስት እጥፍ ትንቢት አወጀ። ኢዮስያስ በሐሰተኛው መሠዊያ ላይ የሚያገለግሉትን ክፉ ካህናት እንደሚገድል፣ እንዲሁም በዚያው መሠዊያ ላይ የሰዎችን አጥንት እንደሚያቃጥል ተነበየ። ደግሞም ለኢዮርብዓም ምልክት ሰጥቶ፣ የኢዮርብዓም መሠዊያ እንደሚሰነጠቅ እና አመዱም እንደሚፈስ አሳወቀ። እነዚህ ሁሉ እንደ እግዚአብሔር ቃል ተፈጸሙ፤ ነገር ግን ኢዮርብዓም የነቢዩን አዋጅ በሰማ ጊዜ ተቆጥቶ በነቢዩ ላይ እርምጃ ሊወስድ ፈለገ፤ ነገር ግን እግዚአብሔር ሁሉን ይቆጣጠር ነበር።

> 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.

> ንጉሥ ኢዮርብዓምም በቤቴል ባለው መሠዊያ ላይ የጮኸውን የእግዚአብሔር ሰው ቃል በሰማ ጊዜ፥ ከመሠዊያው ላይ እጁን ዘርግቶ፦ ያዙት አለ። በእርሱም ላይ የዘረጋት እጁ ደረቀች፥ ወደ እርሱም መልሶ ሊስባት አልቻለም። መሠዊያውም ተሰነጠቀ፥ አመዱም ከመሠዊያው ላይ ፈሰሰ፤ ይህም እንደ እግዚአብሔር ቃል የእግዚአብሔር ሰው በሰጠው ምልክት መሠረት ሆነ። 1 ነገሥት 13፥4-5።

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

ምልክቱ ወዲያውኑ ተፈጸመ፥ የኢዮርብዓምም እጅ ሽባ ሆነች።

> 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.

> ንጉሡም ለእግዚአብሔር ሰው መልሶ እንዲህ አለ፤ አሁን የእግዚአብሔር አምላክህን ፊት ለምንልኝ፥ እጄም እንደ ቀድሞዋ እንድትመለስልኝ ጸልይልኝ። የእግዚአብሔር ሰውም እግዚአብሔርን ለመነ፥ የንጉሡም እጅ እንደ ቀድሞዋ ተመለሰችለት፥ እንደ ፊትም ሆነች። ንጉሡም ለእግዚአብሔር ሰው፥ ከእኔ ጋር ወደ ቤት ና፥ ራስህንም አሳርፍ፥ ዋጋም እሰጥሃለሁ አለው። የእግዚአብሔር ሰውም ንጉሡን እንዲህ አለው፤ የቤትህን እኩሌታ ብትሰጠኝ ከአንተ ጋር አልገባም፤ በዚህም ስፍራ እንጀራ አልበላም ውኃም አልጠጣም፤ እንዲህ ብሎ በእግዚአብሔር ቃል ታዞኛልና፤ እንጀራ አትብላ፥ ውኃም አትጠጣ፥ በመጣህበትም መንገድ አትመለስ ተብሎኛል። እርሱም በሌላ መንገድ ሄደ፥ ወደ ቤቴልም በመጣበት መንገድ አልተመለሰም። 1 ነገሥት 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.

ኢየሱስ ሁልጊዜ የአንድ ነገር መጨረሻን በአንድ ነገር መጀመሪያ ያብራራል፤ እንዲሁም የትክክለኛው የጥንታዊ እስራኤል ሰሜናዊና ደቡባዊ መንግሥታት መጀመሪያ በሁለቱ በትሮች ወደ አንድ በትር በሚጣመሩበት ታሪክ ይደመደማል፤ ይህም የመንፈሳዊውን የዘመናዊ እስራኤል ሕዝብ ይወክላል።

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.

በሁለቱ በትሮች የተቀላቀሉበት ታሪክ ውስጥ፣ በዘመኑ ፍጻሜ በ1798 ዓ.ም. ሦስት ደረጃ ያለው የፈተና ሂደት ተጀመረ። ሁለቱም በትሮች (መንግሥታት) በእኩለ ሌሊት ጩኸት ውስጥ ከቅዱስ መንፈስ መፍሰስ በፊት እየተሰበሰቡ ነበር። በ1844 ዓ.ም. የጸደይ ወቅት በተከሰተው የመጀመሪያ ተስፋ መቁረጥ፣ ፕሮቴስታንቶች የፈተናውን ሂደት ወድቀው የካቶሊክነት ሴት ልጆች ሆኑ፤ እንዲሁም እንደ ይሮብዓም በምሳሌ ቀድሞ የታየውን የሐሰተኛ አምልኮ ሥርዓት መጀመሪያ ደገሙ።

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.

የፕሮቴስታንት ተሐድሶ እግዚአብሔር በምድረ በዳ ያለችውን ቤተ ክርስቲያን ከሮማ ቤተ ክርስቲያን እምነተ ቢሶች አስተሳሰቦች፣ ልማዶችና ሥርዓቶች ለማውጣት ሲል ያከናወነው ሥራ ነበር። ከማርቲን ሉተር ዘመን ጀምሮ የጢሮስ ጋለሞታ በሐሰተኛ የክርስትና መግለጫ የተሸፈነ አሕዛባዊ የአምልኮ ሥርዓት ብቻ መሆኗን የሚገልጡ እውነቶች እየበዙ ተገለጡ። ጌታ የማረከውን ሕዝቡን፣ ሕዝቡ በግብፅ ባርያ በነበረበት ጊዜ እንዳደረገው ሁሉ፣ ከጨለማ ለማውጣት ዓላማ ነበረው። ሕጉን ሊሰጣቸው ሲል ከግብፅ ባርነት አዳናቸው። ፕሮቴስታንቶች በ1798 የተፈታውን የእውቀት መጨመር ብርሃን ለመከተል ባለመፍቀዳቸው፣ በ1844 ሕጉንና የክርስቶስን እውነተኛ የመቅደስ አገልግሎት ማስተዋል አልቻሉም።

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.

የፍርድ ሰዓቱን መልእክት መከልከላቸው የሮማ ቤተ ክርስቲያን ሴት ልጆች መሆናቸውን ይወክል ነበር፤ ከዚያም በመጽሐፍ ቅዱስ እንደ ሐሰተኛው ነቢይ (ከእምነት የወጣ ፕሮቴስታንቲዝም) የተለየ ሐሰተኛ የአምልኮ ሥርዓት አቋቋሙ። በ1844 ጥቅምት 22 ቀን በእምነት ወደ መቅደሱ የገቡት ታማኝ ሚለራውያን የሦስተኛውን መልአክ ብርሃን ተቀብለው፣ ፕሮቴስታንት ነን ብሎ ራሱን ለሚያቀርብ ሐሰተኛ የአምልኮ ሥርዓት ተግሣጽ አቀረቡ፤ ነገር ግን ይህ ሥርዓት የፀሐይ አምልኮ የሆነውን የአረማዊነት ዋና ባህል አጥብቆ ይይዛል። ከይሁዳ የመጣው ነቢይ በ1844 ጥቅምት 22 የደረሰውን የሦስተኛውን መልአክ መልእክት የሚያውቅና የሚያቀርብ ሚለራዊ አድቬንቲዝምን ይመስል ነበር።

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.

ኢዮሮብዓም ነቢዩ ወደ ቤቱ መጥቶ ራሱን እንዲያድስ በጠየቀው ጊዜ፣ ነቢዩ ከጌታ የተቀበላቸውን የተለዩ መመሪያዎች ገለጸ። ያ ትእዛዝ ለሚለራይት አድቬንቲዝምም ደግሞ ተሰጥቶ ነበር። ትእዛዙም በመጡበት መንገድ እንዳይመለሱ የሚል ነበር፤ ሚለራይት አድቬንቲዝምም ከፕሮቴስታንት የእምነት ማኅበራት ውስጥ ወጥቶ መጥቶ ነበር። በ1844 የጸደይ ወቅት በተከሰተው የመጀመሪያ ቅር መሰኘት ጊዜ ከፕሮቴስታንቶች ተለይተው ነበር፤ ኤርምያስም ለይሁዳው ነቢይ የተሰጡትን ተመሳሳይ መመሪያዎች የሚያሳይ ምሳሌ ይሰጣል።

> 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.

> ቃልህን አግኝቼ በላሁት፤ ቃልህም ለእኔ የልቤ ደስታና ሐሴት ሆነ፤ የሠራዊት ጌታ አምላክ ሆይ፥ በስምህ ተጠርቻለሁና። በሚሳለቁ ጉባኤ ውስጥ አልተቀመጥሁም፥ አልተደሰትሁምም፤ በእጅህ ምክንያት ብቻዬን ተቀመጥሁ፥ በቍጣ ሞልተኸኛልና። ሥቃዬ ለምን ዘላቂ ሆነ? ቍስሌስ የማይፈወስና ለመፈወስ የሚከለክል ለምን ሆነ? በእርግጥ እንደ ሐሰተኛ፥ እንደማይታመኑ ውኃዎችስ ትሆንብኛለህን? ስለዚህ እግዚአብሔር እንዲህ ይላል፤ ብትመለስ እኔ እመልስሃለሁ፥ በፊቴም ትቆማለህ፤ የከበረውንም ከዋጋ ቢሱ ብትለይ፥ እንደ አፌ ትሆናለህ፤ እነርሱ ወደ አንተ ይመለሱ፥ አንተ ግን ወደ እነርሱ አትመለስ። እኔም ለዚህ ሕዝብ የተመሸገ የናስ ቅጥር አደርግሃለሁ፤ ይዋጉህማል፥ ግን አያሸንፉህም፤ ለማዳንና ለማውጣት ከአንተ ጋር ነኝና፥ ይላል እግዚአብሔር። ከክፉዎችም እጅ አድንሃለሁ፥ ከጨካኞችም እጅ እቤዥሃለሁ። ኤርምያስ 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.

በሁለተኛው ወዮ የዘመን ትንቢት ፍጻሜ፣ በ1840 ኦገስት 11፣ በራእይ 10 ያለው ኃያል መልአክ በእጁ ትንሽ መጽሐፍ ተከፍቶ ወረደ፤ ዮሐንስም ሄዶ መጽሐፉን ወስዶ እንዲበላው ተነገረው። ኤርምያስ በዚያ የታሪክ ነጥብ ትንሹን መጽሐፍ የበሉትን ይወክላል፤ ቃላቱም “የልቤ ደስታና ሐሴት” ስለነበሩለት እንደ ማር ጣፋጭ ነበሩ። ነገር ግን ከእግዚአብሔር “እጅ” የተነሣ ኤርምያስ “ቍጣ” “ሞልቶበት” ነበር፤ “ቈስሎ” ነበር፥ “በማያቋርጥ ሕመም” ውስጥም ነበር። ከእግዚአብሔር “እጅ” የተነሣ ኤርምያስ፣ እግዚአብሔር ለኤርምያስ “እንደ ሐሰተኛ” እንደሆነ፣ እንዲሁም “እንደ የማይታመን ውኃ” እንደሆነ ጠቆመ። ጌታ በ1843 ሰንጠረዥ ውስጥ ባሉት አንዳንድ ቍጥሮች ስህተት ላይ “እጁን” አኑሮ ነበር።

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.

ኤርምያስ የሚለራውያን የመጀመሪያውን ቅሬታ ይወክላል፥ ይህም የዕንባቆም ራእይ በዘገየ ጊዜ ነው። በኤርምያስ የተወከሉት ሰዎች፣ “ዝናብ” ተብሎ የተመሰለው መልእክት እንደ ከሸፈ ታየላቸው። ነገር ግን ዕንባቆም፣ “ራእዩ ገና ለተወሰነ ጊዜ ነው፤ በፍጻሜውም ይናገራል እንጂ አይዋሽም፤ ቢዘገይም ጠብቀው፥ ፈጽሞ ይመጣልና አይዘገይም” ብሎ ነበር። ኤርምያስ እግዚአብሔር እንደ ዋሸ እና መልእክቱም (ዝናቡ) እንደ ከሸፈ አስቦ ነበር፤ ነገር ግን የሆነው የዘገየ መሆኑ ብቻ ነበር።

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.

ከዚያም እግዚአብሔር ኤርምያስን እንዲህ ብሎ አስተማረው፦ “አንተ ብትመለስ፥ እኔም እመልስሃለሁ፥ በፊቴም ትቆማለህ፤ ውድ የሆነውንም ከከንቱው ብትለይ፥ እንደ አፌ ትሆናለህ፤ እነርሱ ወደ አንተ ይመለሱ፥ አንተ ግን ወደ እነርሱ አትመለስ።” ከዚያ ተስፋ መቁረጥ በኋላ፣ ኤርምያስ ወደ ጌታ አገልግሎት መመለስና መልእክቱ እንደ ከሸፈ በታየ ጊዜ የተፈጠረውን ተስፋ መቁረጥ ማራገፍ የሚገባቸውን የእግዚአብሔር ሕዝብ ይወክል ነበር። ኤርምያስ የተወሰኑትን መስፈርቶች ቢያሟላ፣ እግዚአብሔር ቃሉን የሚናገር አፉ እንዲሆን ይፈቅድለት ነበር።

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.

በዚህ ጊዜ ለጥናታችን ከሁሉ የበለጠ ጠቃሚ የሆነው፣ እግዚአብሔር ለኤርምያስ ስለ “የፌዘኞች ማኅበር” የተናገረው ነው፤ እነርሱም በእርሱ ተስፋ መቁረጥ “ደስ የሚላቸው” ነበሩ። ፌዘኞቹ ወደ ኤርምያስ ሊመለሱ እንደሚችሉ ነገረው፤ ነገር ግን እርሱ ፈጽሞ ወደ እነርሱ መመለስ የለበትም አለው። ኤርምያስ፣ አሁን ከካቶሊክነት ክልል ወደ መመለስ መርጠው የባቢሎን ሴት ልጆች፣ የበኣልና የአስታሮት ሐሰተኛ ነቢያት የሆኑትን ፕሮቴስታንቶች የተቃወሙትን ይወክል ነበር። ኤርምያስ በትንቢታዊው መስመር በዚያው ነጥብ፣ በሰሜናዊው መንግሥት መጀመሪያ ላይ የኢዮሮብዓምን ሐሰተኛ የአምልኮ ሥርዓት የገሠጸውን የይሁዳ ነቢይ ይወክል ነበር፤ ይህም በሰሜናዊው መንግሥት ታሪክ መጨረሻ ላይ የካቶሊክነት ምስል የሆነ ሐሰተኛ የአምልኮ ሥርዓት መግባቱን በምሳሌ ያመለክት ነበር። ነቢዩም ኢዮሮብዓም ኅብረት ለመመሥረት ባቀረበ ጊዜ፣ መብላትም ሆነ መጠጣት ወይም በመጣበት መንገድ መመለስ እንዳይገባው ነገረው።

> 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.

> ንጉሡም ለእግዚአብሔር ሰው፦ ከእኔ ጋር ወደ ቤት ና፥ ራስህንም አሳርፍ፥ እኔም ዋጋ እሰጥሃለሁ አለው። እግዚአብሔር ሰውም ለንጉሡ፦ የቤትህን እኩሌታ ብትሰጠኝ ከአንተ ጋር አልገባም፥ በዚህም ስፍራ እንጀራ አልበላም ውሃም አልጠጣም፤ እንዲህ ብሎ በእግዚአብሔር ቃል ታዞልኛልና፦ እንጀራ አትብላ፥ ውሃም አትጠጣ፥ በመጣህበትም መንገድ አትመለስ ተብሎኛል። 1 ነገሥት 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.

የይሁዳ ነቢዩ አገላለጽ በኤልያስ ታሪክ ውስጥ ከባአልና ከአስታሮት ሐሰተኛ ነቢያት ሥራ ጋር ይጣጣማል። እርግጥ ነው፣ የሚለራውያን ታሪክ የኤልያስ ታሪክ ደግሞ ነው፤ ምክንያቱም ሚለር ኤልያስ ነበርና። በኤልያስ ታሪክ ውስጥ፣ የባአልና የአስታሮት ነቢያት የማታለል ውዝዋዜ አከናወኑ፤ ይህም ከእግዚአብሔር እሳት በወረደ ጊዜ የኤልያስን መሥዋዕት በልቶ ስንፍናቸውን እንደ ሞኝነት ገለጠ፤ እንዲሁም ይህ በሚለራውያን ታሪክ ውስጥ በእኩለ ሌሊት ጩኸት ዘመን የመንፈስ ቅዱስ መፍሰስን ይወክላል። የዚያ ታሪክ መጋጨት የሁለተኛውን ኤልያስ መጋጨት ይወክል ነበር፤ እርሱም በሄሮድያዳ ሴት ልጅ (ሰሎሜ) የተፈጸመው የማታለል ውዝዋዜ በነበረበት ጊዜ ዮሐንስ መጥምቁ ነበር። ሄሮድያዳ በኤልዛቤል የተመሰለች ነበር፣ ኤልዛቤልም የካቶሊክ ቤተ ክርስቲያን ምልክት ናት።

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.

በ1844 ዓ.ም. የፕሮቴስታንት ቤተ ክርስቲያናት የሄሮድያዳ ልጅ ሰሎሜ (ኤልዛቤል) ሆኑ። በማታለል ውዝዋዜ ውስጥ ሄሮድስ የመንግሥቱን ግማሽ እንደሚሰጥ ተስፋ ሰጥቶ ነበር፤ ይህንም በልደቱ ቀን አደረገ፤ ስለዚህም ይህ በአሥሩ የሰሜን መንግሥታት ንጉሥ በሆነው በአክዓብ የተመሰሉት አሥሩ ነገሥታት መንግሥታቸውን ለጳጳሳት ሥርዓት (ኤልዛቤል) ለመስጠት በሚስማሙበት የመጨረሻ ዘመን ምሳሌ ይሆናል። “የመንግሥትህን ግማሽ” መስጠት የኅብረት ምልክት ነው፤ ከይሁዳም የመጣው ነቢይ ከከሃዲው ንጉሥ ጋር ፈጽሞ ጥምረት እንደማይፈጥር ወይም ሐሰተኛውን የአምልኮ ሥርዓቱን እንደማይደግፍ ለኢዮርብዓም በግልጽ እያስታወቀ ነበር።

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.

ጌታም ኤርምያስን የነገረው ይህንኑ ነው፤ “የፌዘኞች ማኅበር” (ከእምነት የወደቀ ፕሮቴስታንቲዝም) ወደ ኤርምያስ ሊመለስ ይችላል፣ ነገር ግን ኤርምያስ ፈጽሞ ወደ እነርሱ መመለስ የለበትም፣ ወይም በመጣበት መንገድ መመለስ የለበትም በማለት። ነገር ግን የይሁዳ ነቢዩ ያንኑ ነገር አደረገ፤ ወደ ይሁዳ ከመመለሱ በፊት—የተሰጠውን ሥራ ሳይፈጽም—በሐሰተኛና በሐሰት ተናጋሪ ነቢይ ተታሎ ነበር።

> 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.

> እንግዲህ በቤቴል አንድ ሽማግሌ ነቢይ ይኖር ነበር፤ ልጆቹም መጥተው የእግዚአብሔር ሰው በዚያ ቀን በቤቴል ያደረገውን ሥራ ሁሉ ነገሩት፤ ለንጉሡም የተናገረውን ቃል ደግሞ ለአባታቸው ነገሩት። አባታቸውም፦ በየትኛው መንገድ ሄደ? አላቸው፤ ምክንያቱም ከይሁዳ የመጣው የእግዚአብሔር ሰው በየትኛው መንገድ እንደሄደ ልጆቹ አይተው ነበርና። እርሱም ልጆቹን፦ አህያውን ጫኑልኝ አላቸው። እነርሱም አህያውን ጫኑለት፤ እርሱም ተቀምጦበት ሄደ፥ የእግዚአብሔርንም ሰው ተከትሎ ሄደ፤ ከአንድም ዛፍ በታች ተቀምጦ አገኘው። እርሱም፦ ከይሁዳ የመጣኸው የእግዚአብሔር ሰው አንተ ነህን? አለው። እርሱም፦ እኔ ነኝ አለ። ከዚያም፦ ከእኔ ጋር ወደ ቤት ና፥ እንጀራም ብላ አለው። እርሱ ግን፦ ከአንተ ጋር መመለስም ሆነ ከአንተ ጋር ወደ ቤት መግባት አልችልም፤ በዚህም ስፍራ ከአንተ ጋር እንጀራ አልበላም ውኃም አልጠጣም፤ ምክንያቱም በእግዚአብሔር ቃል፦ በዚያ እንጀራ አትብላ፥ ውኃም አትጠጣ፥ በመጣህበትም መንገድ አትመለስ ተብሎ ተነግሮኛልና አለው። እርሱም፦ እኔ ደግሞ እንደ አንተ ነቢይ ነኝ፤ መልአክም በእግዚአብሔር ቃል፦ እንጀራ ይበላ ውኃም ይጠጣ ዘንድ ከአንተ ጋር ወደ ቤትህ መልሰህ አምጣው ብሎ ተናገረኝ አለው። ነገር ግን ውሸት ተናግሮት ነበር። እንዲሁም ከእርሱ ጋር ተመልሶ ወደ ቤቱ ገባ፥ እንጀራም በቤቱ በላ፥ ውኃም ጠጣ። እነርሱም በማዕድ ተቀምጠው ሳሉ የእግዚአብሔር ቃል ወደ መለሰው ነቢይ መጣ፤ እርሱም ከይሁዳ የመጣውን የእግዚአብሔር ሰው ጮኾ እንዲህ አለው፦ እግዚአብሔር እንዲህ ይላል፤ የእግዚአብሔርን ቃል ስለ ተላለፍህ፥ እግዚአብሔር አምላክህ ያዘዘህንም ትእዛዝ ስላልጠበቅህ፥ ነገር ግን ተመልሰህ በዚያ ስፍራ እንጀራ ስለ በላህና ውኃ ስለ ጠጣህ፥ እግዚአብሔርም ስለዚያ ስፍራ፦ እንጀራ አትብላ፥ ውኃም አትጠጣ ብሎ ተናግሮህ ነበርና፤ ሬሳህ ወደ አባቶችህ መቃብር አይገባም።

> 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.

> እርሱም እንጀራ ከበላ በኋላና ከጠጣ በኋላ፥ ያመጣውን ነቢይ እንዲሄድ አህያውን ጫነለት። እርሱም በሄደ ጊዜ አንበሳ በመንገድ አገኘውና ገደለው፤ ሬሳውም በመንገድ ላይ ተጥሎ ነበር፥ አህያውም በእርሱ አጠገብ ቆሞ ነበር፤ አንበሳውም ደግሞ በሬሳው አጠገብ ቆሞ ነበር። እነሆም፥ ሰዎች ሲያልፉ ሬሳው በመንገድ ላይ ተጥሎ እንዳለ አዩ፥ አንበሳውም በሬሳው አጠገብ ቆሞ እንዳለ አዩ፤ መጥተውም ሽማግሌው ነቢይ በሚኖርባት ከተማ ውስጥ ነገሩ። ከመንገድም ያመለሰው ነቢይ ይህን በሰማ ጊዜ፥ “ይህ የእግዚአብሔር ሰው ነው፥ ለእግዚአብሔር ቃል ያልታዘዘ፤ ስለዚህም እግዚአብሔር በተናገረለት ቃል መሠረት ሰጥቶት አንበሳው ቀደደውና ገደለው” አለ። ለልጆቹም ተናገረና፥ “አህያውን ጫኑልኝ” አለ፤ እነርሱም ጫኑለት። ሄዶም ሬሳው በመንገድ ላይ ተጥሎ እንዳለ፥ አህያውና አንበሳውም በሬሳው አጠገብ ቆመው እንዳሉ አገኘ፤ አንበሳው ሬሳውን አልበላም ነበር፥ አህያውንም አልቀደደም ነበር። ነቢዩም የእግዚአብሔርን ሰው ሬሳ አንሥቶ በአህያው ላይ ጫነው፥ መልሶም አመጣው፤ ሽማግሌውም ነቢይ ሊያለቅስለትና ሊቀብረው ወደ ከተማ መጣ። ሬሳውንም በራሱ መቃብር ውስጥ አኖረው፤ በእርሱም ላይ፥ “ወዮ፥ ወንድሜ!” እያሉ አለቀሱለት። ከቀበረውም በኋላ ለልጆቹ ተናገረና፥ “እኔ በሞትሁ ጊዜ የእግዚአብሔር ሰው በተቀበረበት መቃብር ውስጥ ቅበሩኝ፤ አጥንቶቼንም ከአጥንቶቹ አጠገብ አኑሩ፤ ምክንያቱም በቤቴል ላለው መሠዊያና በሰማርያ ከተሞች ውስጥ ባሉት የኮረብታ መስገጃዎች ቤቶች ሁሉ ላይ በእግዚአብሔር ቃል የጮኸው ነገር ፈጽሞ ይሆናልና” አለ። 1 ነገሥት 13:11–32።

We will continue this study in the next article.

በሚቀጥለው ጽሑፍ ይህን ጥናት እንቀጥላለን።

> “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.

> “የእግዚአብሔር ኃይል እውነት ምን እንደሆነ ሲመሰክር፣ ያ እውነት ለዘላለም እንደ እውነት ሊቆም ይገባዋል። ከዚያ በኋላ እግዚአብሔር በሰጠው ብርሃን የሚቃረኑ ግምቶች ሊቀበሉ አይገባም። ሰዎች ይነሣሉ፤ ለእነርሱ እውነት የሆኑ የመጽሐፍ ቅዱስ ትርጓሜዎችን ያቀርባሉ፤ ነገር ግን እነርሱ እውነት አይደሉም። የዚህ ዘመን እውነት እግዚአብሔር ለእምነታችን መሠረት እንዲሆን ሰጥቶናል። እርሱ ራሱ እውነት ምን እንደሆነ አስተምሮናል። አንዱ ይነሣል፣ እንደገናም ሌላ ይነሣል፤ እግዚአብሔር በመንፈሱ ቅዱስ ማስረጃ ስር ከሰጠው ብርሃን ጋር የሚቃረን አዲስ ብርሃን እንዳለ ያቀርባሉ። በዚህ እውነት መመሥረት የተገኘውን ልምምድ ያለፉ ጥቂቶች አሁንም በሕይወት አሉ። እግዚአብሔር ሕይወታቸውን በጸጋ ጠብቆአል፤ እነርሱም እንደ ሐዋርያው ዮሐንስ እስከ ሕይወታቸው መጨረሻ ድረስ ያለፉበትን ልምምድ ደግመው እንዲናገሩ፣ እንደገናም እንዲደግሙት ነው። በሞት የወደቁትም የዓላማ ተሸካሚዎች በጽሑፎቻቸው ዳግም ሕትመት አማካይነት ይናገራሉ። እንዲህ በማድረግ ድምፃቸው እንዲሰማ ተነግሮኛል። ለዚህ ዘመን እውነት ምን እንደሚያበረታታ ምስክርነታቸውን ሊሰጡ ይገባቸዋል።”

> “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.

> “ከእምነታችን ልዩ ዋና ነጥቦች ጋር የሚቃረን መልእክት ይዘው የሚመጡ ሰዎች ቃላትን አንቀበልም። እነርሱ ብዙ የመጽሐፍ ቅዱስ ክፍሎችን ይሰበስባሉ፥ እናም በራሳቸው የተነሱ ንድፈ ሐሳቦች ዙሪያ እንደ ማስረጃ ይደርድሩአቸዋል። ይህም ባለፉት ሃምሳ ዓመታት ውስጥ ደጋግሞ ተደርጓል። መጽሐፍ ቅዱሳት የእግዚአብሔር ቃል ሲሆኑ ክብር ሊሰጣቸው የሚገባ ቢሆንም፥ እነዚህን መጠቀም እግዚአብሔር ባለፉት ሃምሳ ዓመታት ያጸናውን ከመሠረቱ አንድ ዓምድ እንኳ የሚናወጥ ከሆነ፥ እጅግ ታላቅ ስህተት ነው። እንዲህ ያለ አተገባበር የሚያደርግ ሰው፥ ወደ እግዚአብሔር ሕዝብ የመጡትን ያለፉትን መልእክቶች ኃይልና ብርታት የሰጣቸውን የመንፈስ ቅዱስ ድንቅ ማረጋገጫ አያውቅም።”

> “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.

> የሽማግሌ ጂ ማስረጃዎች የሚታመኑ አይደሉም። ቢቀበሉአቸው እኛን ዛሬ ያለንበት ያደረገን እውነት ላይ የእግዚአብሔር ሕዝብ ያላቸውን እምነት ያፈርሳሉ።

> “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.]

> «በዚህ ጉዳይ ላይ ቆርጠን መቆም አለብን፤ ምክንያቱም እርሱ በመጽሐፍ ቅዱስ ሊያረጋግጥ የሚሞክራቸው ነጥቦች ጤናማ አይደሉም። እነርሱ ያለፈው የእግዚአብሔር ሕዝብ ተሞክሮ ስሕተት እንደነበረ አያረጋግጡም። እኛ እውነትን ነበረን፤ በእግዚአብሔር መላእክት መሪነት ተመርተን ነበር። የመቅደሱ ጥያቄ የቀረበው በመንፈስ ቅዱስ መሪነት ሥር ነበር። በእምነታችን እነርሱ ምንም ድርሻ ያልወሰዱባቸውን ገጽታዎች አስመልክቶ ሁሉም ዝም ማለት ጥበብ ነው። እግዚአብሔር ፈጽሞ ራሱን አይቃረንም። የመጽሐፍ ቅዱስ ማስረጃዎች እውነት ያልሆነውን እንዲመሰክሩ በግድ ሲጠቀሙባቸው በተሳሳተ ሁኔታ ተተግብረዋል ማለት ነው። ሌላም እንዲሁ ሌላም ይነሣል፤ ታላቅ ብርሃን እንደሚያመጣ ተብሎ ሐሳቡን ያስገባል። እኛ ግን በድሮዎቹ የወሰን ምልክቶች እንጸናለን። [1 ዮሐንስ 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.

> “በዚህ ዘመን እነዚህን ቃላት እንደሚስማሙ እንድንጠቀም ተሰጥቶኛል፤ ምክንያቱም ኃጢአት በትክክለኛው ስሙ መጠራት ያለበት ጊዜ ደርሶአል። ሥራችን በማይቀየሩ ሰዎች ተሰናክሏል፤ እነርሱም የራሳቸውን ክብር የሚፈልጉ ናቸው። የአዳዲስ ንድፈ ሐሳቦች አመንጪዎች ተብለው እንዲታሰቡ ይሻሉ፤ እነዚህንም እውነት መሆናቸውን እየተናገሩ ያቀርባሉ። ነገር ግን እነዚህ ንድፈ ሐሳቦች ቢቀበሉ፣ ባለፉት ሃምሳ ዓመታት እግዚአብሔር ለሕዝቡ ሲሰጥ የኖረውን እውነት፣ በመንፈስ ቅዱስም ማስረጃ እያጸናው የቆየውን፣ ወደ መካድ ይመሩ ይሆናል።” Selected Messages, book 1, 161.

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