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# The Book of Daniel - Number Seventy-One

Buku Daniel - Bilangan Tujuh Puluh Satu

The Prophetic Tapestry: Unveiling the Four Abominations of Ezekiel Chapter Eight and Their Significance in the Modern Era

Tapis Kenabian: Menyingkap Empat Kekejian dalam Yehezkiel Pasal Delapan dan Signifikansinya pada Era Modern

Author

Jeff Pippenger

Published

February 4, 2024

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The four abominations of Ezekiel chapter eight, represent the four generations of modern Israel, and the beginning of modern Israel was typified by the beginning of ancient Israel. Both of those beginning histories testify to the ending of modern Israel at the soon coming Sunday law. The two beginnings of Israel, both ancient literal, and modern spiritual, are witnessed to by the beginning history of the northern kingdom of Israel as it separated from Judah.

ခန့်ညားသူ ယေဇကျေလ အခန်း ၈ ထဲ၌ ဖော်ပြထားသော စက်ဆုပ်ရွံရှာဖွယ် လေးပါးသည် ခေတ်သစ်ဣသရေလ၏ မျိုးဆက်လေးဆက်ကို ကိုယ်စားပြုကြပြီး၊ ခေတ်သစ်ဣသရေလ၏ အစပြုခြင်းကိုလည်း ရှေးဣသရေလ၏ အစပြုခြင်းအားဖြင့် ပုံဆောင်ထားခဲ့သည်။ ထိုအစပြုသမိုင်း နှစ်ရပ်စလုံးသည် မကြာမီ ရောက်လာမည့် တနင်္ဂနွေနေ့ဥပဒေ၌ ခေတ်သစ်ဣသရေလ၏ အဆုံးသတ်ကို သက်သေခံလျက်ရှိသည်။ ဣသရေလ၏ အစပြုခြင်း နှစ်ရပ်—တစ်ရပ်မှာ ရှေးကာလ၏ အက္ခရာအတိုင်း အမှန်တကယ်သော အစပြုခြင်းဖြစ်၍၊ တစ်ရပ်မှာ ခေတ်သစ်၏ ဝိညာဉ်ရေးဆိုင်ရာ အစပြုခြင်းဖြစ်သည်—ကို ယုဒမှ ခွဲထွက်သွားစဉ် မြောက်နိုင်ငံ ဣသရေလ၏ အစပြုသမိုင်းက သက်သေခံထားသည်။

When ancient Israel erected the golden calf, they had just come out of Egypt in fulfillment of a prophecy identifying that God would make them a kingdom. The story of Jeroboam, the first king of the northern kingdom of Israel, includes those very characteristics. Jeroboam had fled to Egypt from the wrath of Solomon. He had been given a prophetic promise that he would be made king over ten of the twelve tribes, by the prophet Ahijah. Before the prophecy was fulfilled, Jeroboam would flee into Egypt to put distance between himself and Solomon, until Solomon died.

Nna ochie Israel guzobere nwa ehi ọlaedo ahụ, ha ka si n’Ijipt pụta n’ime mmezu amụma nke kpọrọ aha na Chineke ga-eme ha alaeze. Akụkọ Jeroboam, eze mbụ nke alaeze ugwu nke Israel, gụnyere kpọmkwem àgwà ndị ahụ. Jeroboam gbapụrụ n’Ijipt n’ihi iwe Solomọn. Onye-amụma Ahaịa enyewo ya nkwa amụma na a ga-eme ya eze n’elu ebo iri n’ime ebo iri na abụọ ahụ. Tupu amụma ahụ emeezu, Jeroboam ga-agbaga n’Ijipt iji tinye anya n’etiti onwe ya na Solomọn, ruo mgbe Solomọn nwụrụ.

> And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: And Ahijah caught the new garment that was on him, and rent it in twelve pieces: And he said to Jeroboam, Take thee ten pieces: for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: (But he shall have one tribe for my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel:) Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant’s sake, whom I chose, because he kept my commandments and my statutes: But I will take the kingdom out of his son’s hand, and will give it unto thee, even ten tribes. And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.

> Ndipo ikawa wakati huo Yeroboamu alipotoka Yerusalemu, kwamba nabii Ahiya, Mshilo, akamkuta njiani; naye alikuwa amejivika vazi jipya; nao walikuwa wawili peke yao kondeni. Ahiya akalishika lile vazi jipya lililokuwa juu yake, akalirarua vipande kumi na viwili; akamwambia Yeroboamu, Jitwalie vipande kumi; kwa maana BWANA, Mungu wa Israeli, asema hivi, Tazama, nitaurarua ufalme kutoka mkononi mwa Solomoni, nami nitakupa kabila kumi; (lakini atakuwa na kabila moja kwa ajili ya mtumishi wangu Daudi, na kwa ajili ya Yerusalemu, mji niliouchagua kutoka makabila yote ya Israeli;) kwa sababu wameniacha, nao wamemsujudia Ashtorethi, mungu wa Wazidoni, na Kemoshi, mungu wa Wamoabu, na Milkomu, mungu wa wana wa Amoni, wala hawakuenenda katika njia zangu, kufanya yaliyo sawa machoni pangu, na kushika amri zangu na hukumu zangu, kama Daudi baba yake alivyofanya. Lakini sitauondoa ufalme wote kutoka mkononi mwake; bali nitamfanya kuwa mkuu siku zote za maisha yake kwa ajili ya Daudi mtumishi wangu, niliyemchagua, kwa sababu alizishika amri zangu na sheria zangu. Lakini nitautoa ufalme kutoka mkononi mwa mwanawe, nami nitakupa wewe, yaani, makabila kumi. Na mwanawe nitampa kabila moja, ili Daudi mtumishi wangu apate kuwa na taa mbele zangu daima katika Yerusalemu, mji ambao nimejichagulia kuweka jina langu humo.

> And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel. And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee. And I will for this afflict the seed of David, but not for ever. Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon. And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon? And the time that Solomon reigned in Jerusalem over all Israel was forty years. And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead. 1 Kings 11:28–43.

> ငါသည် သင့်ကို ယူမည်။ သင့်စိတ်ဝိညာဉ် အလိုရှိသမျှအတိုင်း သင် အုပ်စိုးရမည်ဖြစ်၍၊ သင်သည် ဣသရေလအပေါ် ရှင်ဘုရင် ဖြစ်လိမ့်မည်။ သင်သည် ငါမှာကြားသမျှကို နားထောင်၍၊ ငါ၏လမ်းခရီးတို့၌ လျှောက်သွားကာ၊ ငါ့ကျွန် ဒါဝိဒ် ပြုသကဲ့သို့ ငါ့မျက်မှောက်၌ မှန်ကန်သောအရာကို ပြု၍၊ ငါ၏အမိန့်တော်များနှင့် ပညတ်တော်များကို စောင့်ထိန်းလျှင်၊ ငါသည် သင်နှင့်အတူ ရှိမည်ဖြစ်၍၊ ဒါဝိဒ်အတွက် ငါတည်ဆောက်ပေးခဲ့သကဲ့သို့ သင့်အတွက် တည်မြဲသောအိမ်တော်ကို တည်ဆောက်ပေးမည်။ ထိုမှတစ်ပါး ဣသရေလကိုလည်း သင့်အား ပေးမည်။ ဤအမှုကြောင့် ငါသည် ဒါဝိဒ်၏အမျိုးအနွယ်ကို ဒုက္ခရောက်စေမည်၊ သို့သော် အစဉ်အမြဲ မဟုတ်။ ထို့ကြောင့် ရှောလမုန်သည် ယေရောဗောင်ကို သတ်ရန် ကြိုးစားလေ၏။ ယေရောဗောင်မူကား ထ၍ ထွက်ပြေးကာ၊ အဲဂုတ္တုပြည်၏ ရှင်ဘုရင် ရှီရှက်ထံ၊ အဲဂုတ္တုပြည်သို့ သွားလေ၏။ ရှောလမုန် သေသည်တိုင်အောင် သူသည် အဲဂုတ္တုပြည်၌ နေ၏။ ရှောလမုန်၏ အခြားပြုမူချက်များ၊ သူပြုသမျှအရာများနှင့် သူ၏ဉာဏ်ပညာတို့သည် ရှောလမုန်၏ ပြုမူချက်မှတ်တမ်းစာအုပ်၌ ရေးထားသည် မဟုတ်လော။ ရှောလမုန်သည် ဂေရုရှလင်မြို့၌ ဣသရေလအလုံးစုံအပေါ် အုပ်စိုးခဲ့သော ကာလသည် လေးဆယ်နှစ် ဖြစ်၏။ ရှောလမုန်သည် မိမိဘိုးဘေးတို့နှင့်အတူ အိပ်ပျော်၍၊ မိမိအဘ ဒါဝိဒ်၏မြို့၌ သင်္ဂြိုဟ်ခြင်းကို ခံရ၏။ ထိုနောက် သူ၏သား ရေဟောဗောင်သည် သူ့အစား နန်းတက်လေ၏။ ၁ ဓမ္မရာဇဝင် ၁၁:၂၈–၄၃။

At the death of king Solomon, the kingdom was to be divided and Jeroboam was to be king over the ten northern tribes, and Solomon’s son, Rehoboam was to be king at Jerusalem. Before the division of the tribes occurred, Jeroboam needed to come out of Egypt.

Bila raja Solomon mangkat, kerajaan itu akan dibahagikan dan Jeroboam akan menjadi raja atas sepuluh suku di sebelah utara, manakala Rehoboam, anak Solomon, akan menjadi raja di Yerusalem. Sebelum perpecahan suku-suku itu berlaku, Jeroboam perlu keluar dari Mesir.

> And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king. And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it, (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt;) That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying, Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee. And he said unto them, Depart yet for three days, then come again to me. And the people departed. 1 Kings 12:1–5.

> Maka Rehoboam pergi ke Sikhem, karena seluruh Israel telah datang ke Sikhem untuk mengangkat dia menjadi raja. Dan terjadilah, ketika Yerobeam anak Nebat, yang masih ada di Mesir, mendengar hal itu—sebab ia telah melarikan diri dari hadapan raja Salomo, dan Yerobeam diam di Mesir—bahwa mereka menyuruh memanggil dia. Lalu Yerobeam dan seluruh jemaah Israel datang dan berbicara kepada Rehoboam, katanya: “Ayahmu telah memberatkan kuk kami; sebab itu sekarang, ringankanlah kerja paksa ayahmu yang berat itu, dan kuknya yang berat yang telah dikenakannya atas kami, maka kami akan mengabdi kepadamu.” Tetapi ia berkata kepada mereka: “Pergilah dahulu untuk tiga hari, kemudian datanglah kembali kepadaku.” Lalu pergilah bangsa itu. 1 Raja-raja 12:1–5.

The story of how foolish Rehoboam acted during the three days, lays the blame upon his foolish rejection of the old men’s counsel, but the separation of the tribes had been prophesied, so it would have happened one way or another. It is worth noting here for a future article that the separation process was specifically identified as three days. The two kingdoms become one kingdom again during the history of the Millerites, and when the northern and southern tribes become one kingdom during the Millerite history, which is the period of time of the arrival of the three angels of Revelation chapter fourteen. Those three angels in the Millerite history were typified by the three days of Rehoboam’s decision. Those forty-six years when the three angels arrived from 1798 unto 1844, were also the three symbolic days, that Christ had stated in John chapter two, would be required for Him to raise a destroyed temple, but that portion of the study is for a future article.

ߙߋߐߦߊߡ ߞߊ߬ ߛߎ߯ ߞߍ߫ ߝߐ߫ ߣߌ߫ ߞߐ߫ ߞߊ߬ ߞߎ߲߬ ߠߋ߬ ߛߌ߰ ߟߎ߬ ߞߊ߬ߟߌ߫ ߞߏߟߊ ߘߐ߫ ߟߊ߫، ߒ߬ߓߊ߬߬ ߞߏ߫ ߞߙߍߞߍ ߟߎ߬ ߕߊ߬ߡߌ߬ߣߍ߲߬ ߟߊ߫ ߞߊ߲߬ߞߊ߲ߘߊ ߛߐ߲ߞߐ߲ ߕߴߏ߬ ߡߍ߲، ߞߊ߲߬ߞߊ߲ ߠߎ߬ ߝߍ߬ߛߍ߲߬ߠߌ ߓߘߊ߫ ߞߊ߬ ߝߐ߫ ߢߌߣߌ߲ߓߊ߫، ߏ߬ ߘߐ߫ ߊ߬ ߕߍ߫ ߞߊ߬߬ ߘߊ߬ ߓߐ߫ ߛߌ߫ ߞߎߘߊߦߊ ߘߏ߫ ߟߊ߫ ߡߊ߬. ߊ߬ ߞߊ߬ ߞߎ߲߬ ߝߐ߫ ߦߋ߫ ߣߌ߲ ߦߙߐ߫ ߞߊ߬ ߘߌ߫ ߡߊ߬ ߛߓߍ߫ߓߍ ߘߏ߫ ߢߍ߫ ߟߊ߫ ߞߏ߫، ߝߍ߬ߛߍ߲߬ߠߌ ߞߍ߬ߣߍ߲ ߛߙߊ߬ߡߌ߫ ߓߘߊ߫ ߟߊ߬ߛߐ߲߬ ߞߏ߫ ߊ߬ ߞߍ߫ ߕߟߋ߬ߡߊ ߛߌ߰ ߛߊ߬ߡߊ߬ ߟߎ߬ ߘߌ߫. ߡߊ߲߬߬ߛߊ߬ߟߊ ߝߌ߬ߟߊ ߟߎ߬ ߞߍ߫ ߡߊ߲߬߬ߛߊ߬ߟߊ ߞߋߟߋ߲ ߘߌ߫ ߞߐ߬ߣߍ߲ ߡߌߟߋߙߦߊߟߎ ߟߎ߬ ߞߘߐ߫، ߞߊ߬ ߕߎ߬ߢߊ߬ ߕߊ߰ ߞߊ߲߬ߞߊ߲ ߣߌ߫ ߥߎ߬ߟߋ߲ ߞߊ߲߬ߞߊ߲ ߟߎ߬ ߞߍ߫ ߡߊ߲߬߬ߛߊ߬ߟߊ ߞߋߟߋ߲ ߘߌ߫ ߡߌߟߋߙߦߊߟߎ ߟߎ߬ ߘߐ߫، ߊ߬ ߟߋ ߦߋ߫ ߕߎ߬ߡߊ ߟߋ߬ ߘߌ߫ ߕߍ߫ ߛߐ߲ߞߐ߲ ߛߊ߬ߡߊ߬ ߟߎ߬ ߣߊ߬ߡߊ ߟߊ߫ ߞߊ߬ߙߊ߲ ߘߐ߫ ߕߊ߰ߕߊ߬ ߘߊ߬ߡߌ߲߬ ߣߊ߬. ߞߊ߬ߙߊ߲ ߘߐ߫ ߛߐ߲ߞߐ߲ ߛߊ߬ߡߊ߬ ߟߎ߬ ߟߋ ߞߍ߫ ߡߌߟߋߙߦߊߟߎ ߟߎ߬ ߞߘߐ߫ ߕߊ߰ߕߊ߬ ߘߊ߬ߡߌ߲߬ ߛߌ߰ ߛߊ߬ߡߊ߬ ߟߎ߬ ߘߌ߫ ߙߋߐߦߊߡ ߞߊ߬ ߢߌߣߌ߲ߠߌ ߟߋ ߘߐ߫. ߞߊ߲߬ ߝߐ߬ߞߊ߫ ߣߌ߲߬ ߝߘߊ߬ ߣߌ߫ ߜߊ߲ߜߍ߬ߛߊ߬ ߛߊ߰ ߣߌ߫ ߘߐ߲ߞߍ߯ߝߍ߲ ߞߊ߲ 1798 ߞߊ߬ ߕߊ߰ ߡߊ߬ 1844، ߡߍ߲ ߠߎ߬ ߕߍ߫ ߒ߬ߝߐ߬ߙߌ ߛߌ߰ ߛߊ߬ߡߊ߬ ߟߎ߬ ߘߌ߫ ߝߣߊ߫، ߊ߬ ߟߋ ߞߙߋ߫ߛߎ ߞߊ߬ ߝߐ߫ ߦߞߐ߫ ߖߊ߲ ߞߊ߬ߙߊ߲ ߝߌ߬ߟߊ ߘߐ߫ ߞߏ߫ ߊ߬ ߘߴߊ߬ ߞߍ߫ ߛߌ߰ ߛߊ߬ߡߊ߬ ߟߎ߬ ߟߊ߫ ߞߊ߬ ߛߊ߬ߦߌ߬ߣߍ߲ ߛߐ߬ߞߍ ߘߐ߫ ߟߊ߬ߞߍ߫ ߞߊ߫ ߘߌ߫ ߟߊ߫، ߒ߬ߓߊ߬ ߞߊ߲߬ ߠߋ ߛߓߍ߫ߓߍ ߣߌ߫ ߞߊ߲߬ ߦߋ߫ ߢߍ߫ ߟߊ߫.

When Rehoboam gave his foolish pronouncement at the end of three days the kingdoms were divided.

Ntwa Rehoboame a nea ditswaselo tsa gagwe tse di botlhale jo bo senang kwa bofelong jwa malatsi a mararo, mebuso e ne ya kgaogana.

> So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents. But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them. Then king Rehoboam sent Adoram, who was over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem. So Israel rebelled against the house of David unto this day. And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only. 1 Kings 12:16–20.

> Maka ketika seluruh Israel melihat bahwa raja tidak mendengarkan mereka, bangsa itu menjawab raja, katanya, “Apakah bagian kita dalam Daud? Kita tidak mempunyai warisan dalam anak Isai; ke kemahmu, hai Israel! Sekarang, uruslah rumahmu sendiri, hai Daud.” Demikianlah Israel pergi ke kemah-kemah mereka. Tetapi mengenai bani Israel yang tinggal di kota-kota Yehuda, Rehabeam memerintah atas mereka. Kemudian raja Rehabeam mengutus Adoram, yang mengepalai pekerjaan rodi; tetapi seluruh Israel melemparinya dengan batu, sehingga ia mati. Sebab itu raja Rehabeam segera naik ke keretanya untuk melarikan diri ke Yerusalem. Demikianlah Israel memberontak terhadap keluarga Daud sampai hari ini. Dan terjadilah, ketika seluruh Israel mendengar bahwa Yerobeam telah datang kembali, mereka mengutus orang memanggil dia ke tengah sidang jemaat, lalu mengangkat dia menjadi raja atas seluruh Israel; tidak ada yang tetap mengikuti keluarga Daud selain hanya suku Yehuda. 1 Raja-raja 12:16–20.

The prophecy that Jeroboam would be given a kingdom had been fulfilled, and it was fulfilled at the time he had come out of Egypt. Jealous that God’s sanctuary was in the city of Jerusalem, the city which God had chosen to place his name, Jeroboam set about to counterfeit the sanctuary, the priesthood and worship service that was ordained to only be accomplished in Jerusalem. The work of Jeroboam in setting up a counterfeit system of worship in the northern ten tribes, is a direct parallel to the rebellion of Aaron and the golden calf, and thus provides another witness, not only to the soon-coming Sunday law, but also to the rebellion of 1863.

Ubuprofeti bwavugaga ko Yerobowamu yari guhabwa ubwami bwari bwarasohoye, kandi bwasohoye mu gihe yari avuye muri Egiputa. Kubera ishyari ry’uko ubuturo bwera bw’Imana bwari mu murwa wa Yerusalemu, umurwa Imana yari yaratoranyije ngo ihashyire izina ryayo, Yerobowamu yatangiye kwigana ubuturo bwera, ubutambyi n’umurimo wo kuramya byari byarategetswe ko bikorwa i Yerusalemu honyine. Igikorwa cya Yerobowamu cyo gushinga gahunda y’impimbano yo kuramya mu miryango icumi yo mu majyaruguru, ni ishusho ihuye byeruye n’ubwigomeke bwa Aroni n’inyana y’izahabu; bityo kikaba gihamya y’inyongera, atari ku byerekeye gusa itegeko ryo ku Cyumweru rigiye kuza vuba, ahubwo no ku byerekeye ubugomeke bwo mu 1863.

> 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.

> ဟေရာဗောင်သည် မိမိစိတ်နှလုံးထဲ၌၊ “ယခုနိုင်ငံတော်သည် ဒါဝိဒ်အမျိုးအိမ်သို့ ပြန်လည်ရောက်ရှိမည်။ ဤလူမျိုးသည် ယေရုရှလင်မြို့ရှိ ထာဝရဘုရား၏အိမ်တော်၌ ယဇ်ပူဇော်ရန် တက်သွားကြလျှင်၊ ဤလူမျိုး၏စိတ်နှလုံးသည် မိမိတို့အရှင်ဖြစ်သော ယုဒရှင်ဘုရင် ရေဟောဗောင်ထံသို့ တစ်ဖန်လှည့်ပြန်မည်။ ထိုအခါ သူတို့သည် ငါ့ကို သတ်ပြီး ယုဒရှင်ဘုရင် ရေဟောဗောင်ထံသို့ ပြန်သွားကြလိမ့်မည်” ဟု ဆိုလေ၏။ ထို့ကြောင့် မင်းကြီးသည် အကြံပေးတို့နှင့် တိုင်ပင်၍ ရွှေနွားငယ်နှစ်ကောင်ကို ပြုလုပ်ကာ၊ “ယေရုရှလင်မြို့သို့ တက်သွားခြင်းသည် သင်တို့အတွက် အလွန်ခက်ခဲလှပြီ။ အို ဣသရေလအမျိုး၊ အဲဂုတ္တုပြည်မှ သင်တို့ကို ဆောင်ယူခဲ့သော သင်တို့၏ဘုရားများကို ကြည့်လော့” ဟု သူတို့အား ဆိုလေ၏။ ထိုနွားငယ်တစ်ကောင်ကို ဗေသလမြို့၌ ထား၍၊ အခြားတစ်ကောင်ကို ဒန်မြို့၌ ထားလေ၏။ ဤအမှုသည် အပြစ်ဖြစ်လေ၏။ အကြောင်းမူကား လူများသည် ထိုနွားတစ်ကောင်ရှေ့၌ ကိုးကွယ်ရန် ဒန်မြို့တိုင်အောင် သွားကြလေ၏။ ထို့ပြင် သူသည် မြင့်သောအရပ်တို့၏အိမ်ကို တည်ဆောက်၍၊ လေဝိအမျိုးသားတို့မဟုတ်သော အနိမ့်ဆုံးလူများထဲမှ ယဇ်ပုရောဟိတ်များကို ခန့်ထားလေ၏။ ဟေရာဗောင်သည် ယုဒပြည်၌ရှိသော ပွဲတော်ကဲ့သို့ ပွဲတော်တစ်ရပ်ကို အဋ္ဌမလ၏ တစ်ဆယ့်ငါးရက်နေ့၌ သတ်မှတ်ကာ၊ ယဇ်ပလ္လင်ပေါ်မှာ ပူဇော်လေ၏။ ဗေသလမြို့၌လည်း ထိုကဲ့သို့ ပြု၍ မိမိပြုလုပ်ထားသော နွားငယ်များအား ယဇ်ပူဇော်လေ၏။ ထို့ပြင် မိမိပြုလုပ်ထားသော မြင့်သောအရပ်တို့၏ ယဇ်ပုရောဟိတ်များကို ဗေသလမြို့၌ ခန့်ထားလေ၏။ သို့ဖြင့် မိမိပြုလုပ်ထားသော ဗေသလမြို့ရှိ ယဇ်ပလ္လင်ပေါ်၌ အဋ္ဌမလ၏ တစ်ဆယ့်ငါးရက်နေ့၊ မိမိစိတ်နှလုံးထဲမှ ကြံစည်သတ်မှတ်ထားသော လ၌၊ ပူဇော်လေ၏။ ထိုသို့ ဣသရေလအမျိုးသားတို့အတွက် ပွဲတော်ကို သတ်မှတ်ကာ၊ ယဇ်ပလ္လင်ပေါ်သို့ တက်၍ နံ့သာပေါင်းကို မီးရှို့လေ၏။ ၁ ရာဇဝင်ချုပ် ၁၂:၂၆–၃၃။

Jeroboam’s rebellion provides another line of truth to lay over the rebellion of Aaron, the rebellion of the Protestant horn in 1863, and the rebellion of the Republican horn at the soon-coming Sunday law, and in so doing it broadens the prophetic testimony. In the rebellion of Aaron’s golden calf, the Lord changed the ordained method of selecting the priesthood.

Pemberontakan Yerobeam menyajikan satu lagi garis kebenaran untuk ditumpangtindihkan ke atas pemberontakan Harun, pemberontakan tanduk Protestan pada tahun 1863, dan pemberontakan tanduk Republik pada undang-undang hari Minggu yang segera akan datang, dan dengan berbuat demikian hal itu memperluas kesaksian nubuatan. Dalam pemberontakan anak lembu emas Harun, Tuhan mengubah cara yang telah ditetapkan untuk memilih imamat.

Prior to the rebellion the firstborn of any tribe was to become part of the priesthood. But in Aaron’s golden calf rebellion, it was only the tribe of Levi that stood with Moses. For this reason God changed the ordained method of supplying men for the priesthood, and from that point on it was only the family of Levi that would make up the priesthood.

Nanga nùm àtèndʉ̀ŋ, bììm biɛ̀r bi ngwàn gàràb nìŋ bì pɛ̀ tɔ̀m pìsàlà. Nà nɛ̀, nànàk Aaron nùm jòwɔ̀m nɛ̀ bùgùr zàhá, à sɔ̀ŋkà tɔ̀mà cì Levi pɛ̀ nɔ̀ŋ Mòsà. Nà yì kàràm, Nwìn à cɛ̀r nìŋ bì tɔ̀mà nùm pɔ̀sà bììr pìsàlà, kà nɛ̀ nùm nùm nì, cì Levi pɛ̀ cɛ̀ kà tɔ̀m pìsàlà.

> And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:25–28.

> Moše a bona gore setšhaba se se hlobotše; (gobane Arone o be a se hlobotše gore e be dihlong tša sona gare ga manaba a sona:) Ke moka Moše a ema kgorong ya mešaša, a re: Ke mang yo a lego ka lehlakoreng la Morena? A a tle go nna. Gomme barwa ka moka ba Lefi ba ipoketša go yena. Yena a re go bona: Se ke seo Morena Modimo wa Isiraele a se bolelago: Anke mongwe le mongwe a tleme tšhoša ya gagwe ka lehlakoreng la gagwe, gomme a tsene a tšwe go tloga kgorong go ya kgorong go putla mešaša, gomme a bolaye mongwe le mongwe ngwanabo, le mongwe le mongwe mogwera wa gagwe, le mongwe le mongwe moagišani wa gagwe. Bana ba Lefi ba dira go ya ka lentšu la Moše; gomme letšatšing leo ga wa batho gwa wa e ka bago banna ba dikete tše tharo. Ekisodo 32:25–28.

Jeroboam counterfeited the work God had accomplished in the rebellion of Aaron when God had raised up a new priesthood from the tribe of Levi, for Jeroboam “made priests of the lowest of the people, which were not of the sons of Levi.” The rebellion at the beginning of the kingdom of the northern ten tribes, parallels the rebellion of Aaron and the dancing fools. The rebellion took place after coming out of Egypt, in fulfillment of a prophecy that promised a kingdom would be established. In both cases a new priesthood was established, that was a change from the former order of selecting priests.

Yerobeamu alighushi kazi ambayo Mungu alikuwa ameikamilisha katika uasi wa Aroni, Mungu alipoinua ukuhani mpya kutoka kabila la Lawi, kwa maana Yerobeamu “aliweka makuhani wa watu wa hali ya chini kabisa, ambao hawakuwa wa wana wa Lawi.” Uasi ule mwanzoni mwa ufalme wa makabila kumi ya kaskazini, unaendana na uasi wa Aroni na wapumbavu waliokuwa wakicheza. Uasi huo ulitokea baada ya kutoka Misri, katika utimilifu wa unabii uliokuwa umeahidi kwamba ufalme ungeanzishwa. Katika matukio yote mawili, ukuhani mpya ulianzishwa, jambo ambalo lilikuwa badiliko kutoka utaratibu wa awali wa kuchagua makuhani.

Aaron’s golden calf rebellion was repeated, but it was doubled by Jeroboam, for he made two golden calves and placed them in two cities. The city of Dan, represents statecraft, for Dan means “to judge”, and the city of Bethel represents churchcraft, for Bethel means “the house of God”. The golden calves possessed the same symbolism as Aaron’s calf, but with the added witness of the union of Church and State as represented by the two cities. A calf was the highest form of pagan offering, and therefore represents a counterfeit offering of Christ. Gold is a symbol of Babylon, and the calf was an image of a beast. Just as Aaron ordained a false day of worship, Jeroboam also ordained a feast, and made sure the date for the feast did not agree with the time of the true worship in Jerusalem.

Pemberontakan anak lembu emas Harun telah diulangi, tetapi digandakan oleh Yerobeam, kerana dia membuat dua anak lembu emas dan menempatkannya di dua kota. Kota Dan melambangkan kenegaraan, kerana Dan bererti “menghakimi”, dan kota Betel melambangkan keagamaan gereja, kerana Betel bererti “rumah Allah”. Anak-anak lembu emas itu memiliki perlambangan yang sama seperti anak lembu Harun, tetapi dengan kesaksian tambahan tentang penyatuan Gereja dan Negara sebagaimana dilambangkan oleh kedua-dua kota itu. Seekor anak lembu merupakan bentuk persembahan kafir yang tertinggi, dan oleh itu melambangkan suatu persembahan Kristus yang palsu. Emas ialah lambang Babel, dan anak lembu itu ialah gambaran seekor binatang. Sebagaimana Harun menetapkan suatu hari ibadah yang palsu, demikian juga Yerobeam menetapkan suatu perayaan, dan memastikan bahawa tarikh perayaan itu tidak selaras dengan waktu ibadah yang benar di Yerusalem.

All the elements of the soon-coming Sunday law are represented in Jeroboam’s testimony of rebellion; the false sacrifice (calf), the false Christ (the altar), the image of the beast (combination of Church and State), false day of worship (Sunday) and a counterfeit priesthood.

Karohanang diri na madugay, nga layg daan sa Domingo, ginrepresentaran sa patotoo ni Jeroboam sa pagrebelde; an buwa nga halad (nating nga baka), an buwa nga Cristo (an altar), an larawan han mapintas nga hayop (an kombinasyon han Iglesia ngan Estado), an buwa nga adlaw han pagsingba (Domingo) ngan an peke nga pagkapari.

The beginning of ancient Israel, the beginning of the ten northern tribes as a kingdom, and the beginning of Adventism all possess the same prophetic elements, and together they identify the prophetic elements of the soon-coming Sunday law. Ancient Israel had come out of the bondage of Egypt, Jeroboam came out of Egypt where he had fled to escape the persecution of Solomon, and Millerite Adventism had just come out of the bondage of the papacy.

Kwantombela kwa Israyeli wa kale, kwantombela kwa mishobo kumi ya mwikulo wa kaskazini njenge mwikulo, lo kwantombela kwa Adventism konkhe kulamaphuzu lafanako esiphrofetho, futsi ndzawonye akhomba emaphuzu esiphrofetho emtsetfo weLisontfo loseta masinyane. Israyeli wa kale beyiphume ebugcilini baseGibhithe, Jerobowamu waphuma eGibhithe lapho abebalekele khona kuze aphunyuke ekushushisweni nguSolomoni, kantsi i-Adventism yaMillerite beyisandza kuphuma ebugcilini bepapacy.

The priesthood of Levi was established at Aaron’s rebellion, the counterfeit priesthood of the lowest of men was set up in Jeroboam’s testimony, and when the Lord entered into covenant with Millerite Adventism, according to Peter, the Millerites were “a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.” The light the Millerites had been called unto was the light of Miller’s jewels represented upon Habakkuk’s two tables that had been typified in the history of Aaron’s rebellion by the two tables of the Ten Commandments. The darkness they were called out of was the Dark Ages of papal rule, that had been typified by the darkness of Egyptian bondage.

Ukukhonza kobupristi bukaLevi kwamiswa ngesikhathi sokuhlubuka kuka-Aroni, ubupristi bamanga babantu abaphansi kwamiswa ebufakazini bukaJerobowamu, futhi lapho iNkosi ingena esivumelwaneni ne-Adventismu yamaMillerite, ngokukaPetru, amaMillerite ayeyisizukulwane esikhethiweyo, ubupristi bobukhosi, isizwe esingcwele, abantu abakhethekile, ukuze nimemezele izindumiso zaLowo owanibiza niphume ebumnyameni ningene ekukhanyeni kwakhe okumangalisayo. Ukukhanya amaMillerite ayebizelwe kukho kwakuwukukhanya kwamagugu kaMiller amelwe ematafuleni amabili kaHabakuki ayefanekiswe emlandweni wokuhlubuka kuka-Aroni ngamatafula amabili eMiyalo Eyishumi. Ubumnyama ababebizelwe ukuba baphume kubo kwakuyiNkathi Yobumnyama yokubusa kobupapa, eyayifanekiswe ubumnyama bobugqila baseGibhithe.

When Christ raised up the temple that had been trodden down by both paganism and papalism, He did so in forty-six years from 1798 to 1844. When he had erected the temple, then as the Messenger of the Covenant, He suddenly came to His temple on October 22, 1844, for He had erected the temple that had been trodden down and destroyed, and He also purified a priesthood that was represented by the tribe of Levi.

Noto Kristo a tsosolosa tempele e e neng e gatakelwa ke boheitane le bopapa, O ne a dira jalo mo dingwageng di le masome a manè le borataro go tloga ka 1798 go fitlha ka 1844. E rile a sena go aga tempele, foo e le Morongwa wa Kgolagano, ka ponyo ya leitlho a tla mo tempeleng ya Gagwe ka October 22, 1844, gonne o ne a aga tempele e e neng e gatakelwa le go senngwa, gape A itshekisa boperesiti jo bo neng bo emediwa ke lotso lwa Lefi.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.

> Tetapi siapakah yang dapat bertahan pada hari kedatangan-Nya? dan siapakah yang akan tetap tegak apabila Ia menyatakan diri? sebab Ia seperti api pemurni dan seperti sabun penatu. Ia akan duduk seperti orang yang memurnikan dan mentahirkan perak; Ia akan mentahirkan bani Lewi dan memurnikan mereka seperti emas dan perak, supaya mereka dapat mempersembahkan kepada Tuhan suatu persembahan dalam kebenaran. Maka persembahan Yehuda dan Yerusalem akan menyenangkan Tuhan, seperti pada zaman dahulu dan seperti pada tahun-tahun yang lampau. Maleakhi 3:2–4.

On October 22, 1844 Christ suddenly came to His temple and entered into covenant with a people who were represented by the Levitical priesthood, yet by 1863, they had repeated the rebellion of Aaron, and the Millerite priesthood transitioned to the Laodicean priesthood, as represented by Jeroboam’s priesthood of the lowest of men, and Aaron’s dancing fools. Yet the testimony of Jeroboam’s rebellion has a larger testimony of the rebellion of 1863. When Jeroboam inaugurated his false system of worship a prophet from Jerusalem was sent to rebuke Jeroboam’s rebellion, as typified by Millerite Adventism being led to accept the Sabbath of the Ten Commandments as the day of rest.

Hia October 22, 1844, Khrista ka thut abruptly sha la ka templ jong U bad rung ha ka jutang bad u paidbah uba la pyni da ka lyngdoh shipher ka Leví, hynrei haduh u snem 1863, ki la pynphai biang ia ka jingialeh pyrshah jong u Aaron, bad ka lyngdoh Millerite ka la kylla sha ka lyngdoh Laodicea, kumba la pyni da ka lyngdoh jong u Jeroboam na kiba poh tam ki briew, bad ki ‘riewshad biej jong u Aaron. Hynrei ka jingphla shaphang ka jingialeh pyrshah jong u Jeroboam ka don ruh ia ka jingphla kaba kham heh shaphang ka jingialeh pyrshah jong u snem 1863. Haba u Jeroboam u la plie paidbah ia ka rukom mane blei bakla jong u, la phah ia u nongiathuhlypa na Jerusalem ban sneng ia ka jingialeh pyrshah jong u Jeroboam, kumba la pyni lypa ha ka jingshah ialam jong ka Adventism Millerite ban pdiang ia ka Sabbath jong ki Hukum Shiphew kum ka sngi jong ka jingjahthait.

When Adventism accepted the light of the third angel and the sanctuary they represented a rebuke to those Protestants that had rejected the increasing light of the unsealing that began at the time of the end in 1798. Just as ancient Israel had forgotten the Sabbath while in their Egyptian bondage, the church in the wilderness had forgotten the Sabbath by the time 1798 arrived. The increasing light of the judgment-hour message brought by the Millerites ultimately led to the sanctuary and the law of God.

Ketika Adventisme menerima terang malaikat ketiga dan kaabah suci, mereka menjadi suatu teguran kepada orang-orang Protestan yang telah menolak terang yang kian bertambah daripada penyingkapan yang dimeteraibukakan, yang bermula pada waktu kesudahan pada tahun 1798. Sebagaimana Israel purba telah melupakan hari Sabat semasa dalam perhambaan mereka di Mesir, demikian juga gereja di padang belantara telah melupakan hari Sabat menjelang tibanya tahun 1798. Terang yang kian bertambah daripada pekabaran saat penghakiman yang dibawa oleh golongan Millerite akhirnya membawa kepada kaabah suci dan hukum Allah.

That light arrived on October 22, 1844, and represented a rebuke of false worship to those who had been called to come all the way out of the false doctrines of Catholicism. The worship of the sun is the mark of Catholicism’s authority over the churches who returned to her fold. That rebuke is represented at Jeroboam’s inauguration of his false system of worship.

Lefifi leo le tlile ka la 22 Mphalane, 1844, ’me le ne le emela khalemelo ea borapeli ba bohata ho ba neng ba bilelitsoe hore ba tsoe ka botlalo lithutong tsa bohata tsa Bok’hatholike. Borapeli ba letsatsi ke letšoao la bolaoli ba Bok’hatholike holim’a likereke tse ileng tsa khutlela mohlapeng oa bona. Khalemelo eo e emetsoe ho hlomamisoeng ha Jeroboame tsamaiso ea hae ea bohata ea borapeli.

> 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. 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. 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.

> Jeroboam te ordinae a fepagaan mu hliadzi wa vhuraru, nga duvha la vhumalo na vhatanu la uno hliadzi, u fana na muthendele u re Yuda, a ṋekedza zwifhiwa kha aḽeṱare. O ita nga u ralo ngei Bethele, a tshi ṱhavhela dzinamela dze a dzi ita; a vhea ngei Bethele vhotshifhe vha zwikhala zwa nṱha zwe a zwi ita. Nga u ralo a ṋekedza zwifhiwa kha aḽeṱare ye a i ita ngei Bethele nga duvha la vhumalo na vhatanu la hliadzi wa vhuraru, eyo hliadzi ye a i humbula mbilu yawe nga yothe; a ordinae muthendele kha vhana vha Isiraele; a ṋekedza zwifhiwa kha aḽeṱare, a fhisa zwioro. Huno, vhonani, ha ḓa muthu wa Mudzimu a tshi bva Yuda nga ipfi ḽa Yehova a ya Bethele; Jeroboam o ima tsini na aḽeṱare u fhisa zwioro. A vhidzelela a tshi lwa na aḽeṱare nga ipfi ḽa Yehova, a ri, Iwe aḽeṱare, aḽeṱare, Yehova u ralo; Vhonani, hu ḓo bebwa ṅwana kha nnḓu ya Davida, dzina ḽawe hu pfi Yosia; nahone kha iwe u ḓo ṋekedza vhotshifhe vha zwikhala zwa nṱha vhane vha fhisa zwioro kha iwe, nahone marambo a vhathu a ḓo fhisiwa kha iwe. A ṋea tshiga nga ḓuvha ḽeneḽo, a ri, Hetshi ndi tshiga tsho ambiwaho nga Yehova; vhonani, aḽeṱare i ḓo phanḓaladzwa, nahone muḽora u re khayo u ḓo shululwa. Huno zwa itea musi Khosi Jeroboam a tshi pfa maipfi a muthu wa Mudzimu, we a vhidzelela a tshi lwa na aḽeṱare ngei Bethele, a otlollela tshanḓa tshawe a tshi tshi bvisa kha aḽeṱare, a ri, Mu fare.

> 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. 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 12:32–13:10.

> Tangan yang dihulurkannya terhadap orang itu menjadi kering, sehingga ia tidak dapat menariknya kembali. Mezbah itu pun terbelah, dan abu tumpah dari mezbah itu, menurut tanda yang telah diberikan oleh abdi Allah itu dengan firman TUHAN. Lalu raja menjawab dan berkata kepada abdi Allah itu, “Mohonlah sekarang kemurahan di hadapan TUHAN, Allahmu, dan berdoalah bagiku, supaya tanganku dipulihkan kembali.” Maka abdi Allah itu memohon kepada TUHAN, dan tangan raja itu dipulihkan kembali, lalu menjadi seperti semula. Kemudian raja berkata kepada abdi Allah itu, “Pulanglah ke rumah bersama-sama aku, segarkanlah dirimu, dan aku akan memberikan kepadamu suatu hadiah.” 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 telah diperintahkan kepadaku oleh firman TUHAN, demikian: Jangan engkau makan roti, jangan minum air, dan jangan kembali melalui jalan yang sama dengan jalan engkau datang.” Maka ia pun pergi melalui jalan lain, dan tidak kembali melalui jalan yang dilaluinya ketika ia datang ke Betel. 1 Raja-raja 12:32–13:10.

Along with the rebellion of the golden calves in the testimony of Aaron and Jeroboam, the actual inauguration of the false system of worship that Jeroboam ordained is included in his testimony. That inauguration represents the distinction between the worship that was to be carried out in Jerusalem, and Jeroboam’s counterfeit system. From 1798 through to 1844, the Lord brought his people out of the darkness of papal rule into the marvelous prophetic light represented by the three angels of Revelation fourteen. The Protestant churches rejected that light and in so doing became the daughters of Catholicism in 1844.

Ves pamwe chete noukumukira kwemhuru dzendarama muchapupu chaAroni naJerobhoamu, kuisirwa pachena chaiko kwegadziriro yenhema yokunamata yakagadzwa naJerobhoamu kunosanganiswawo muchapupu chake. Kuisirwa pachena ikoko kunomirira musiyano uri pakati pokunamata kwaifanira kuitirwa muJerusarema, negadziriro yokunyepera yaJerobhoamu. Kubva muna 1798 kusvika muna 1844, Ishe vakabudisa vanhu vavo murima routongi hwapapa vakavaisa muchiedza chinoshamisa chouprofita chinomiririrwa nengirozi nhatu dzaZvakazarurwa gumi neina. Makereke echiPurotesitendi akaramba chiedza ichocho, uye mukudaro akava vanasikana vechiKatorike muna 1844.

Jeroboam’s worship typified the Catholic system of worship, and in his story the northern kingdom of Israel represents the false system of Catholicism that the Protestants of Millerite history chose to remain in. The symbol of that system is the worship of the sun.

Ho rapela ha Jeroboame ho ne ho emela tsamaiso ea khumamelo ea K’hatholike ka sebopeho sa boprofeta, ’me paleng ea hae ’muso o ka leboea oa Iseraele o emela tsamaiso ea bohata ea Bok’hatholike eo Maprostanta a histori ea Bamillerite a ileng a khetha ho lula ho eona. Letšoao la tsamaiso eo ke khumamelo ea letsatsi.

The faithful and wise virgins that entered into the Most Holy Place on October 22, 1844, represented a rebuke to the Protestants who had just returned to the influence of Catholicism, and became the daughters of Rome. In the inauguration of Jeroboam’s counterfeit system of worship a prophet came from Judah and rebuked Jeroboam, thus typifying the faithful virgins who entered into the Most Holy Place and were led to recognize the law of God. The story of that prophet and his rebuke to Jeroboam is highly informative when considering the rebellion of 1863, yet the story needs to wait until an ending is placed along with a beginning.

Banwansɛm ne nyansafo mmabun a wɔkɔɔ Kronkron Mu Kronkron Mu hɔ wɔ October 22, 1844 no gyinaa animka a wɔde tiaa Protestants a na wɔasan akɔ Katolek nkɛntɛnso ase, na wɔbɛyɛɛ Roma mma no ananmu. Bere a wɔrehyehyɛɛ Yeroboam som nhyehyɛe a ɛyɛ atoro no, odiyifo bi fi Yuda bae bɛka tiaa Yeroboam, na saa ara na ɔyɛɛ mfonini maa banwansɛm mmabun a wɔkɔɔ Kronkron Mu Kronkron Mu hɔ na wɔde wɔn ani kyerɛɛ Onyankopɔn mmara no. Saa odiyifo no ho asɛm ne ne kasa-tia a ɔde tiaa Yeroboam no yɛ nea ɛkyerɛkyerɛ yiye bere a wɔresusuw atuatew a ɛbaa 1863 mu no ho; nanso, ɛsɛ sɛ wotwɛn saa asɛm no kosi sɛ wɔde awiei bɛka mfiase ho.

The beginnings of ancient Israel, Jeroboam’s kingdom, and modern Israel all align and together they provide three witnesses of the end of the earth beast of Revelation thirteen, at the soon-coming Sunday law. The faithful of Millerite Adventism on October 22, 1844, became the true Protestant horn of the earth beast, and they did so in the history which began at the time of the end in 1798. 1798 was the beginning of the sixth kingdom of Bible prophecy, the United States, and the establishment of the true Protestant horn of Adventism in the United States. In that beginning history represents the ending history of the United States, for Jesus always illustrates the end of a thing with the beginning of a thing.

ការចាប់ផ្តើមនៃអ៊ីស្រាអែលបុរាណ នគររបស់យេរ៉ូបោម និងអ៊ីស្រាអែលសម័យទំនើប សុទ្ធតែស្របគ្នា ហើយរួមគ្នាផ្តល់សក្ខីបន្ទាល់បីអំពីចុងបញ្ចប់នៃសត្វសាហាវពីផែនដីក្នុង វិវរណៈ ជំពូក 13 នៅពេលច្បាប់ថ្ងៃអាទិត្យដែលនឹងមកដល់ឆាប់ៗនេះ។ ពួកស្មោះត្រង់នៃអាដវេនទីសមបែបមីឡឺរ នៅថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 បានក្លាយជាស្នែងប្រូតេស្តង់ពិតនៃសត្វសាហាវពីផែនដី ហើយពួកគេបានធ្វើដូច្នោះក្នុងប្រវត្តិសាស្ត្រដែលបានចាប់ផ្តើមនៅពេលវេលានៃទីបញ្ចប់ក្នុងឆ្នាំ 1798។ ឆ្នាំ 1798 ជាការចាប់ផ្តើមនៃនគរទីប្រាំមួយនៃទំនាយព្រះគម្ពីរ គឺសហរដ្ឋអាមេរិក និងការបង្កើតស្នែងប្រូតេស្តង់ពិតនៃអាដវេនទីសមនៅសហរដ្ឋអាមេរិក។ នៅក្នុងប្រវត្តិសាស្ត្រនៃការចាប់ផ្តើមនោះ មានតំណាងឲ្យប្រវត្តិសាស្ត្រនៃការបញ្ចប់របស់សហរដ្ឋអាមេរិក ពីព្រោះព្រះយេស៊ូវតែងតែបង្ហាញចុងបញ្ចប់នៃរឿងមួយ ដោយប្រើការចាប់ផ្តើមនៃរឿងនោះ។

The three beginning witnesses of ancient, modern and Jeroboam’s Israel illustrate the end of the earth beast, but there is also another ending that needs to be put in place in advance of laying out the testimony of the prophet that came from Judah and rebuked Jeroboam. The ending history that needs to be included is the ending of the northern and southern kingdoms of Israel as represented by the prophet Ezekiel.

Tiga saksi permulaan bagi Israel kuno, moden, dan Israel Yerobeam menggambarkan pengakhiran binatang bumi, namun ada juga satu lagi pengakhiran yang perlu dikemukakan terlebih dahulu sebelum membentangkan kesaksian nabi yang datang dari Yehuda dan menegur Yerobeam. Sejarah pengakhiran yang perlu disertakan ialah pengakhiran kerajaan utara dan kerajaan selatan Israel sebagaimana yang diwakili oleh nabi Yehezkiel.

It should not be forgotten that what we are now illustrating is that the rebellion of 1863 is marked by the first abomination of Ezekiel chapter eight, which was the image of jealousy. Once we address the ending of the northern and southern kingdoms as represented by Ezekiel we will have more than enough evidence to uphold that the rebellion of 1863 was illustrated by Aaron and Jeroboam’s rebellion, and that it identifies the beginning of the first of four generations of Laodicean Adventism.

Nangela je yiyiilibwe kuti eshi twa kala twa ninga omuthigululwakalo shi omupokati wa 1863 wa tulwa omanyolo ko kuupyakadhi wokutanga waEzekieli ekapiteli etiheyali, osho sha li elizimo lyomumona. Pehala opo twa taamba komagumo gouhamba woumbuwi nowokuninginina ngaashi wa kwatelwa po kuEzekieli, otwa kala tu na oumbangi wa wana unene wokushilipaleka kuti omupokati wa 1863 wa li wa faathanishwa komupokati waAaron naJeroboam, nokuti ou identify okuningina kokutanga komafudho gaane ogaLaodikea Adventism.

We will continue this study in the next article.

ꞌNtsha liṱaifha pfunzo iyi kha athikili i tevhelaho.

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land:

> Firman Tuhan datang lagi kepadaku, demikian: Tambahan pula, engkau, hai anak manusia, ambillah sebatang kayu, lalu tuliskan padanya: Bagi Yehuda, dan bagi bani Israel, teman-temannya; kemudian ambillah sebatang kayu yang lain, lalu tuliskan padanya: Bagi Yusuf, kayu Efraim, dan bagi seluruh kaum Israel, teman-temannya. Lalu satukanlah kedua-duanya, yang satu dengan yang lain, menjadi satu batang kayu; maka keduanya akan menjadi satu dalam tanganmu. Dan apabila bani bangsamu berkata kepadamu, demikian: Tidakkah engkau hendak menunjukkan kepada kami apa maksudmu dengan semua ini? katakanlah kepada mereka: Demikianlah firman Tuhan Allah; Sesungguhnya, Aku akan mengambil kayu Yusuf, yang ada di tangan Efraim, serta suku-suku Israel, teman-temannya, dan Aku akan meletakkan mereka bersama-sama dengan dia, yakni dengan kayu Yehuda, lalu menjadikan mereka satu batang kayu, dan keduanya akan menjadi satu dalam tangan-Ku. Dan batang-batang kayu yang kaulisi itu hendaklah ada dalam tanganmu di hadapan mata mereka. Dan katakanlah kepada mereka: Demikianlah firman Tuhan Allah; Sesungguhnya, Aku akan mengambil bani Israel dari antara bangsa-bangsa asing, ke mana mereka telah pergi, dan Aku akan mengumpulkan mereka dari segala penjuru, lalu membawa mereka ke tanah mereka sendiri:

> And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.

> Ndzi ta va endla tiko rin’we etikweni, ehenhla ka tintshava ta Israele; naswona hosi yin’we yi ta va hosi eka vona hinkwavo; a va nga ha vi matiko mambirhi, naswona a va nga ha pfumeleriwi ku avana va va mimfumo mimbirhi ni kan’we. Naswona a va nga ha tinyamisi hi swikwembu swa vona swa hava, ni hi swilo swa vona leswi nyenyetsaka, ni hi ku tlula ka vona na kun’we; kambe ndzi ta va ponisa ndzi va humesa etindhawini hinkwato leti va tshameke eka tona, laha va dyoheke kona, kutani ndzi ta va basisa; kutani va ta va vanhu va mina, naswona mina ndzi ta va Xikwembu xa vona. Kutani Davhida nandza wa mina u ta va hosi ehenhla ka vona; naswona hinkwavo va ta va ni murisi un’we; na vona va ta famba hi swiboho swa mina, va hlayisa milawu ya mina, kutani va yi endla. Kutani va ta tshama etikweni leri ndzi ri nyikeke Yakobo nandza wa mina, leri vatata wa n’wina va tshameke eka rona; naswona va ta tshama eka rona, vona, ni vana va vona, ni vana va vana va vona hilaha ku nga heriki; kutani Davhida nandza wa mina u ta va hosana ya vona hilaha ku nga heriki. Ku tlula kwalaho ndzi ta endla ntwanano wa ku rhula na vona; wu ta va ntwanano lowu nga heriki na vona; naswona ndzi ta va veka, ndzi va andzisa, kutani ndzi ta veka muhlanga wa mina lowo kwetsima exikarhi ka vona hilaha ku nga heriki. Tabernakela ya mina na yona yi ta va na vona; ina, mina ndzi ta va Xikwembu xa vona, kutani vona va ta va vanhu va mina. Kutani matiko ma ta tiva leswaku mina Yehovha ndzi kwetsimisa Israele, loko muhlanga wa mina lowo kwetsima wu ta va exikarhi ka vona hilaha ku nga heriki. Ezekiel 37:15–28.

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