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# The Book of Daniel - Number Seventy-Four

Bhuku ra Danieri - Nomboro Makumi Manomwe neIna

Unveiling the Prophetic Puzzle: Ezekiel’s Abominations, the Last Day Church, and the Mark of the Beast

Kufumura Igisakuzo cy’Ubuhanuzi: Ibyo Kuzira bya Ezekiyeli, Itorero ryo mu minsi y’imperuka, n’Ikimenyetso cy’Inyamaswa

Author

Jeff Pippenger

Published

February 7, 2024

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The four abominations of Ezekiel chapter eight, lead to the leadership of God’s last day Laodicean church bowing down to the sun, and thus receiving the mark of the beast. The next chapter, which is the same vision, illustrates those in God’s last day church who receive the seal of God. Sister White informs us the sealing of Ezekiel chapter nine, is the same as the sealing represented in Revelation chapter seven. God judges a nation in its third and fourth generation, and the four abominations of Ezekiel identify the four generations of rebellion that began in 1863, when Laodicean Adventism introduced a counterfeit of the two tables of Habakkuk which had been given as a symbol of the covenant relationship between God and His people, just as the two tables of the Ten Commandments had been given at the beginning of ancient Israel.

Izvinonyangadza zvina zvechitsauko chechisere chaEzekieri zvinotungamirira kuhutungamiri hwechechi yaMwari yeRaodhikia yemazuva okupedzisira kukotamira zuva, nokudaro huchigamuchira chiratidzo chechikara. Chitsauko chinotevera, chiri muchiono chimwe chetecho, chinoratidza avo vari muchechi yaMwari yemazuva okupedzisira vanogamuchira chisimbiso chaMwari. Sista White anotizivisa kuti kuiswa chisimbiso kuri muchitsauko chechipfumbamwe chaEzekieri ndiko kumwe chete nokuiswa chisimbiso kunomiririrwa muchitsauko chechinomwe chaZvakazarurwa. Mwari anotonga rudzi muchizvarwa charwo chechitatu nechechina, uye izvozvo zvizvinonyangadza zvina zvaEzekieri zvinoratidza zvizvarwa zvina zvekupanduka zvakatanga muna 1863, apo Adventism yeRaodhikia yakatanga chinotsiva matafura maviri aHabhakuki, ayo akanga apiwa sechiratidzo chouhukama hwesungano pakati paMwari navanhu vake, sezvakangoitawo matafura maviri eMirayiro Gumi akanga apiwa pakutanga kweIsraeri yekare.

Aaron’s golden calf, was a counterfeit image, the symbol of rebellion that was manifested just as God was producing the two tables that represent a genuine image of jealousy. Aaron’s golden calf typified the counterfeit 1863 chart, which had removed the “seven times,” of Leviticus twenty-six from the message along with other time-prophecies. Thus, Laodicean Adventism set up an image of jealousy in the very beginning of its history, as Aaron had done in the beginning history of ancient Israel, and as Jeroboam had done in the beginning history of the northern kingdom of Ephraim.

Nkhunda ya golide ya Aroni inali chithunzi chabodza, chizindikiro cha kupanduka chimene chinaonekera pa nthawi yomwe Mulungu anali kupanga miyala iwiri imene imayimira chithunzi chenicheni cha nsanje. Nkhunda ya golide ya Aroni inasonyeza pasadakhale tchati chachinyengo cha 1863, chimene chinachotsa “nthawi zisanu ndi ziwiri” za Levitiko 26 m’uthenga pamodzi ndi maulosi ena a nthawi. Chotero, Adventizimu wa Laodikaya unakhazikitsa chithunzi cha nsanje m’kuyamba kumene kwa mbiri yake, monga Aroni anachitira m’mbiri yoyamba ya Israeli wakale, ndiponso monga Yerobowamu anachitira m’mbiri yoyamba ya ufumu wa kumpoto wa Efraimu.

The “seven times,” of Leviticus twenty-six was the first prophecy of time which Miller was led to understand, and it was the first jewel of prophetic time set aside in the rebellion of 1863. 1863 marked the beginning of the covering up of the jewels of Miller’s dream and the introduction of counterfeit jewels and coins. The “seven times,” was the cornerstone that the builders rejected. In 1863 it was those who had been the builders of the Millerite temple that set aside the cornerstone of the “seven times,” but in the last days that stone is now the head of the corner. That stone represented the Rock of Ages, and it also was represented by the day which the Lord had made, for it was a symbol of the sabbath rest for the land. In 1844, Millerite Adventism rebuked Jeroboam’s false system of worship, and separated from “the assembly of mockers” who had “rejoiced” over the first disappointment.

“izikhathi eziyisikhombisa” zikaLevitikusi 26 kwakuyisiprofetho sokuqala sesikhathi uMiller aholelwa ukuba asiqonde, futhi kwakuyigugu lokuqala lesikhathi sesiprofetho elabekwa eceleni ekuvukeleni kuka-1863. U-1863 waphawula ukuqala kokusitshekelwa kwamagugu ephupho likaMiller kanye nokwethulwa kwamagugu nezinhlamvu zemali zomgunyathi. “Izikhathi eziyisikhombisa” kwakuyitshe legumbi abakhi abalilahla. Ngo-1863 kwakungabantu ababebe ngabakhi bethempeli lamaMillerite ababeka eceleni itshe legumbi “lezikhathi eziyisikhombisa,” kodwa ezinsukwini zokugcina lelo tshe seliyinhloko yegumbi. Lelo tshe lalimele iDwala leziNkathi, futhi lalimelelwa futhi usuku iNkosi eyalwenza, ngokuba laliyisibonakaliso sokuphumula kweSabatha kwezwe. Ngo-1844, ubu-Adventism bamaMillerite basola uhlelo lwamanga lokukhonza lukaJerobowamu, futhi bazihlukanisa “nebandla labaklolodayo” elali “lijabule” ngokudumala kokuqala.

The builders were instructed to never return to “the assembly of mockers,” as the Judean prophet had been instructed to return to Jerusalem by a different path than what had led him to 1844. The path that had led him to 1844, was the path he had come out of, which was Protestantism, and in that history Protestantism had become apostate Protestantism. The builders were commanded to never return to “the assembly of mockers,” and they were instructed to not eat their food or drink their water. The builders had eaten the little book that was in the angel’s hand in 1840, and that food was sweet in their mouths.

Vavaki vakavakwa vakarayirwa kuti varege kudzokera ku“ungano yavaseki” zvachose, sezvakaita kuti muporofita weJudhea arairwe kudzokera kuJerusarema nenzira yakasiyana neiya yakanga yamusvitsa ku1844. Nzira yakanga yamusvitsa ku1844 ndiyo nzira yaakanga abuda nayo, iyo yaiva yechiPurotesitendi, uye munhoroondo iyoyo chiPurotesitendi chakanga chava chiPurotesitendi chakatsauka. Vavaki vakarayirwa kuti varege kudzokera ku“ungano yavaseki” zvachose, uye vakarayirwawo kuti varege kudya zvokudya zvavo kana kunwa mvura yavo. Vavaki vakanga vadya kabhuku kaduku kaiva muruoko rwengirozi muna 1840, uye zvokudya izvozvo zvakanga zvinotapira mumiromo yavo.

The eating and drinking of prophecy represents the methodology used to study the Bible. The Millerites were given a specific way to study God’s Word, and those rules produced a totally different biblical message than the theologians of apostate Protestantism and Catholicism produced with their corrupted methodology. The builders, who are also the Judean prophet, were not to return and eat or drink of the methodology of either apostate Protestantism or Catholicism. The Judean prophet did that very thing, thus identifying that Laodicean Adventism would do that very thing in 1863, for in 1863, they employed the theological arguments of apostate Protestantism to reject Miller’s application of the “seven times,” and thus set up Aaron’s and Jeroboam’s images of jealousy. The first generation of Laodicean Adventism had then begun.

Ukudla nokunatha kwesiphrofetho kumela indlela esetshenziswayo ekutadisheni iBhayibhili. AmaMillerite anikwa indlela eqondileyo yokutadisha iLizwi likaNkulunkulu, njalo leyo mithetho yaveza umlayezo weBhayibhili ohluke ngokupheleleyo kulowo owavezwa ngabafundisi benkolo beProtestanti eyahlamukayo kanye leKatolika besebenzisa indlela yabo eyonakeleyo. Abakhi, bona futhi abangumphrofethi waseJudiya, babengamelanga babuyele bayokudla loba ukunatha endleleni yokutadisha yeProtestanti eyahlamukayo loba yeKatolika. Umphrofethi waseJudiya wenza kanye lokho, ngalokho ekhomba ukuthi i-Adventism yaseLawodike yayizakwenza kanye lokho ngo-1863, ngoba ngo-1863 basebenzisa izimpikiswano zetheology yeProtestanti eyahlamukayo ukuze balahle ukusetshenziswa kukaMiller “kwezikhathi eziyisikhombisa,” ngalokho bemisa izithombe zomhawu zika-Aroni lezikaJerobowamu. Ngakho isizukulwane sokuqala se-Adventism yaseLawodike sase siqalile.

After the prophet from Judea interacted with Jeroboam he started on his journey back to Judea, but he never made it. The prophet represents Laodicean Adventism, which, according to inspiration, arrived into the Millerite movement in 1856. Sister White never backed away from identifying Adventism as Laodicea, and there is no biblical evidence that Laodicea ever changes. There are individuals that leave their own personal Laodicean experience, but as a church Laodicea is to be spewed out of the mouth of the Lord, for Laodicea means “a people judged.” Adventism uses the definition to claim it represents the church that exists during the period of the judgment in the heavenly sanctuary. In their blindness they acknowledge the Investigative Judgment element of the meaning of Laodicea, but cannot see the Executive Judgment that is clearly represented in their name.

Muporofita aibva kuJudhea paakanga ataurirana naJerobhoamu akatanga rwendo rwake rwokudzokera kuJudhea, asi haana kumbosvikako. Muporofita uyu anomiririra Adventism yeRaodhikia, iyo, maererano nokufemerwa, yakapinda muchikwata cheMillerite muna 1856. Sista White haana kutongobva pakuzivisa Adventism seRaodhikia, uye hapana humbowo hweBhaibheri hunoratidza kuti Raodhikia inombochinja. Kune vanhu vamwe navamwe vanobuda muruzivo rwavo rwomunhu oga rweRaodhikia, asi sekereke Raodhikia rinofanira kurutsirwa richibva mumuromo waShe, nokuti Raodhikia zvinoreva kuti “vanhu vakatongwa.” Adventism inoshandisa dudziro iyi kutaura kuti inomiririra kereke iripo munguva yokutongwa kuri kuitwa munzvimbo tsvene yokudenga. Muupofu hwavo vanobvuma chinhu cheInvestigative Judgment chiri mukureva kweRaodhikia, asi havagoni kuona Executive Judgment inonyatsomiririrwa zvakajeka muzita ravo.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:14–17.

> Zvino kuna mutumwa wekereke yeLaodhikia nyora uti; Izvi ndizvo zvinotaura Ameni, chapupu chakatendeka nechokwadi, kutanga kwezvisikwa zvaMwari; Ndinoziva mabasa ako, kuti hausi kutonhora kana kupisa: dai waiva unotonhora kana kupisa. Naizvozvo, nokuti unodziyirwa, usiri kutonhora kana kupisa, ndichakurutsa mumuromo mangu. Nokuti unoti, Ndiri mupfumi, ndakafuma nezvinhu, uye handina chandinoshayiwa; asi hauzivi kuti uri unosiririsa, unenhamo, murombo, bofu, uye usina kupfeka. Zvakazarurwa 3:14–17.

The Judean prophet ends up buried with the false prophet who deceived him into eating his food and drinking his drink. They both end up in the same grave, and the lying prophet of Bethel (the counterfeit church), calls him brother when he dies.

Muprofita weJudhea anozopedzisira avigwa pamwe chete nemuprofita wenhema akamunyengera kuti adye zvokudya zvake nokunwa chinwiwa chake. Vose vari vaviri vanozopedzisira vava muguva rimwe chete, uye muprofita anonyepa weBheteri (kereke yekunyepedzera), anomuti hama paanofa.

> 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. 1 Kings 13:11–22.

> Zvino paBheteri pakanga pagere muporofita wakanga achikwegura; vanakomana vake vakauya vakamurondedzera mabasa ose akanga aitwa nomunhu waMwari zuva iro paBheteri; namashoko aakanga ataura kuna mambo vakamurondedzerawo kuna baba vavo. Baba vavo vakati kwavari, Wafamba nenzira ipi? Nokuti vanakomana vake vakanga vaona nzira yakanga yafamba nayo munhu waMwari akanga abva Judha. Akati kuvanakomana vake, Ndisungirirei mbongoro. Saka vakamusungirira mbongoro; iye akatasva pairi, Akaenda achitevera munhu waMwari, akamuwana agere pasi pomuouki; akati kwaari, Ndiwe munhu waMwari wakabva Judha here? Iye akati, Ndini. Zvino akati kwaari, Hendei kumba kwangu, mudye chingwa. Iye akati, Handingagoni kudzokera newe, kana kupinda newe; uye handingadyi chingwa kana kunwa mvura newe panzvimbo ino; Nokuti ndakaudzwa neshoko raJehovha, uchinzi, Usadya chingwa kana kunwa mvura ipapo, uye usadzokera nenzira yawakauya nayo. Akati kwaari, Neniwo ndiri muporofita sezvauri iwe; uye mutumwa akataura neni neshoko raJehovha, achiti, Mudzose pamwe newe kumba kwako, kuti adye chingwa anwe mvura. Asi akamunyepera. Saka akadzokera naye, akadya chingwa mumba make, akanwa mvura. Zvino zvakaitika, vakati vagere patafura, shoko raJehovha rikauya kumuporofita uya akanga amudzosa; Akadanidzira kumunhu waMwari akanga abva Judha, achiti, Zvanzi naJehovha, Nokuti waramba kuteerera muromo waJehovha, uye hauna kuchengeta murayiro wakakurairwa naJehovha Mwari wako, Asi wakadzoka, ukadya chingwa nokunwa mvura panzvimbo iyo Jehovha yaakati kwauri, Usadya chingwa, usanonwa mvura; chitunha chako hachingasviki kuguva ramadzibaba ako. 1 Madzimambo 13:11–22.

The second angel’s message in the summer of 1844, consisted of identifying that the Protestant churches had fallen and become the daughters of Catholicism. Millerite Adventism had called men and women to leave those denominations for to stay in them meant spiritual and eternal death. The lying prophet of Bethel represents the religious system instituted in Bethel by Jeroboam. It was a system that set up an image to the beast, and the beast that was copied is the beast of Catholicism. The Protestants continued to identify themselves as Protestants, but they also continued to observe the day of the sun as the day of worship which is the mark of Catholicism’s authority.

Ujumbe wa malaika wa pili katika kiangazi cha mwaka 1844 ulihusisha kutambua kwamba makanisa ya Kiprotestanti yalikuwa yameanguka na kuwa mabinti wa Ukatoliki. Uadventisti wa Kimumilleri uliwaita wanaume na wanawake watoke katika madhehebu hayo, kwa maana kubaki ndani yake kulimaanisha kifo cha kiroho na cha milele. Nabii wa uongo wa Betheli anawakilisha mfumo wa kidini ulioanzishwa Betheli na Yeroboamu. Ulikuwa ni mfumo uliosimamisha sanamu kwa yule mnyama, na mnyama aliyeigwa ni mnyama wa Ukatoliki. Waprotestanti waliendelea kujitambulisha kama Waprotestanti, lakini pia waliendelea kuitunza siku ya jua kuwa siku ya ibada, ambayo ndiyo alama ya mamlaka ya Ukatoliki.

The Protestants claim to be Protestants, though the only definition of Protestant is to protest Rome, and in so doing their profession is an image of the Roman church, for she professes to be a Christian institution, though she has no biblical justification for the claim. Her claim is based upon the empty authority of tradition and custom, which is the same false authority Protestantism employs as they claim to be Protestants. It is the same logic that had blinded Seventh-day Adventists to believe that as Laodiceans, they are still in a secure covenant relationship. It is the same false authority that ancient Israel proclaimed when they stated, “The temple of the Lord, the temple of the Lord are we.”

Mapurotesitante vanoti ndivo maPurotesitante, kunyange hazvo dudziro yoga yo“Purotesitante” iri yokupikisa Roma; uye mukudaro kupupura kwavo mufananidzo wechechi yeRoma, nokuti iyo inozviti sangano rechiKristu, kunyange isina kururamiswa kweBhaibheri pakuzvitaura ikoko. Kuzviti kwayo kwakavakirwa pasimba risina chinhu retsika nomugarire, rinova iro simba renhema rimwe chetero rinoshandiswa nePurotesitante pavanoti ndivo maPurotesitante. Ndiro fungwa rimwe chetero rakapofumadza maAdventist eZuva Rechinomwe kuti vatende kuti, savaRaodhikia, vachiri muhukama hwechisungo hwakachengeteka. Ndiro simba renhema rimwe chetero rakaziviswa neIsiraeri yekare pavakati, “Temberi yaJehovha, temberi yaJehovha, ndisu.”

> “The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.

> “යුදෙව් ජනතාව එම අවවාදයට කණ නොදුන්හ. ඔවුහු දෙවියන්වහන්සේ අමතක කළහ; උන්වහන්සේගේ නියෝජිතයන් ලෙස තමන්ට තිබූ උසස් වරප්‍රසාදයද ඔවුන්ගේ දෘෂ්ටියෙන් ඉවත ගියේය. ඔවුන් ලැබූ ආශීර්වාද ලෝකයට කිසිදු ආශීර්වාදයක් ගෙන නොදුන්නේය. තමන් සතු වූ සියලු වාසි ඔවුන් තමන්ගේම මහිමිකිරීම සඳහා අත්පත් කරගත්හ. දෙවියන්වහන්සේ ඔවුන්ගෙන් ඉල්ලා සිටි සේවය ඔවුහු උන්වහන්සේගෙන් හොරකම් කළහ; එසේම ආගමික මඟපෙන්වීමත් ශුද්ධ ආදර්ශයකුත් තම සෙසු මනුෂ්‍යයන්ගෙන්ද ඔවුහු හොරකම් කළහ. ජලගැල්මට පෙර ලෝකයේ වාසය කළ අය මෙන්, ඔවුහු තමන්ගේ දුෂ්ට සිත්වල සෑම කල්පනාවක්ම අනුගමනය කළහ. එසේ කරමින්, ‘ස්වාමීන්වහන්සේගේ දේවමාළිගාව, ස්වාමීන්වහන්සේගේ දේවමාළිගාව, මේවාය’ (යෙරෙමියා 7:4) යැයි කියමින්, එකම වේලාවේ දෙවියන්වහන්සේගේ චරිතය වැරදියට නිරූපණය කරමින්, උන්වහන්සේගේ නාමයට අගෞරව කරමින්, උන්වහන්සේගේ ශුද්ධස්ථානය අපවිත්‍ර කළ බැවින්, පවිත්‍ර දෑ විහිළුවක් මෙන් පෙනෙන්නට සැලැස්වූහ.”

> “The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.” Christ’s Object Lessons, 292.

> “Varimi vakanga vaiswa kuti vachengete munda wemizambiringa waShe vakanga vasina kutendeka pachivimbo chavo. Vaprista navadzidzisi vakanga vasiri varairidzi vakatendeka vevanhu. Havana kuramba vachiisa pamberi pavo kunaka netsitsi dzaMwari, pamwe chete nekodzero Yake yokuti vade uye vashumire Iye. Varimi ava vakatsvaka kubwinya kwavo pachavo. Vakanga vachida kuzvitorera zvibereko zvomunda wemizambiringa. Chakanga chiri chidzidzo chavo kukwezvera hanya nokukudzwa kwavanhu kwavari pachavo.” Christ’s Object Lessons, 292.

In 1863 the movement of the Millerites ended, but it had ceased to be a movement of Philadelphians in 1856. The rejection of the message of Moses (the “seven times”), that was presented by Elijah (William Miller) was rejected, and the rejection was based upon the methodology of the lying prophet of Bethel. 1863 was the end of sixty-five years that had began in 1798, and was the end of the prophecy of Isaiah chapter seven.

Muna 1863 kufamba kwevaMillerite kwakaguma, asi kwakanga kwatotadza kuva kufamba kwevaPhiladelphian muna 1856. Kurambwa kweshoko raMosesi (“nguva nomwe”), rakanga raparidzwa naEria (William Miller), kwakaitika, uye kurambwa ikoko kwakanga kwakavakirwa pamusoro penzira yemuprofita anonyepa weBheteri. Muna 1863 pakanga pari kuguma kwamakore makumi matanhatu namashanu akanga atanga muna 1798, uye kwakanga kuri kuguma kwechiporofita chaIsaya chitsauko 7.

> And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field; And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: Thus saith the Lord God, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:1–9.

> Zvino zvakaitika pamazuva aAhazi mwanakomana waJotamu, mwanakomana waUziya, mambo waJudha, kuti Rezini mambo weSiria naPeka mwanakomana waRemaria, mambo waIsraeri, vakakwira kuJerusarema kundorwa naro, asi vakakona kurikunda. Zvino imba yaDhavhidhi yakaudzwa, zvichinzi, Siria yabatana naEfuremu. Mwoyo wake ukazununguswa, nomwoyo yavanhu vakewo, sezvinozununguswa miti yesango nemhepo. Ipapo Jehovha akati kuna Isaya, Enda zvino unosangana naAhazi, iwe naShearjashubhi mwanakomana wako, pamugumo womugero wedziva rokumusoro, panzira inoenda kumunda womuwachi; ugoti kwaari, Chenjera, uzorore; usatya, uye moyo wako ngaurege kupera simba nokuda kwemasvubvu maviri aya ematanda anopfuta ane utsi, nokuda kwehasha dzinotyisa dzaRezini neSiria, nedzomwanakomana waRemaria. Nokuti Siria, Efuremu, nomwanakomana waRemaria vakakurongera zano rakaipa, vachiti, Ngatikwirei tiende kundorwa neJudha, tirivhiringidze, tiriputsire nzira kuti rive redu, tigadze mambo pakati paro, iye mwanakomana waTabheeri: Zvanzi naIshe Jehovha, Hazvingamiri, uye hazvingaitiki. Nokuti musoro weSiria iDhamasiko, nomusoro weDhamasiko ndiRezini; uye mukati memakore makumi matanhatu namashanu Efuremu richaputswa, kuti rirege kuva rudzi. Nomusoro waEfuremu iSamaria, nomusoro weSamaria ndimwanakomana waRemaria. Kana musingatendi, zvirokwazvo hamungasimbiswi. Isaya 7:1–9.

The sixty-five-year prophecy of verse eight, identifies that “within” the period of sixty-five years the northern kingdom of the ten tribes would be taken into captivity. The vision was recorded in the year 742 BC, and nineteen years later in 723 BC, Ephraim was scattered and taken into captivity by the Assyrians. In 677 BC, at the end of the sixty-five years king Manasseh was captured and carried into Babylon. The starting point in 742 BC, marks a civil war between the northern kingdom and the southern kingdoms of Israel, just as 1863, marks the very center of the Civil War in the United States between the North and South. The prophecy was proclaimed by Isaiah in the literal glorious land (Judah), and the prophecy of 1863 was fulfilled in the spiritual glorious land (the United States).

Uthenga wa vyaka makumi sita na vitanu wa ndima 8, ulekangila kuti “mukati” mwa nyengo ya vyaka makumi sita na vitanu, ufumu wa kumpoto wa mafuko khumi ukatengekerenge ku ukapolo. Mboniwona iyi yikalembeka mu chaka cha 742 BC, ndipo vyaka khumi na vigaŵa vinkhondi na ivyo pambere pake, mu 723 BC, Efrayimu wakambininthika na kutengeka ku ukapolo na Ŵaasiriya. Mu 677 BC, paumaliro wa vyaka makumi sita na vitanu, fumu Manase wakakoleka na kutoleka ku Babuloni. Malo ghakwambira mu 742 BC, ghakulongora nkhondo ya pakati pa ŵanthu ŵa mu ufumu wa kumpoto na ufumu wa kumwera wa Israyeli, umo 1863 nayo yikulongolera pakatikati peneko pa Nkhondo ya pa Nyumba ya ku United States pakati pa Kumpoto na Kumwera. Uthenga uwu ukapharazgika na Yesaya mu charu cheneco cha uchindami (Yuda), ndipo uthenga wa 1863 ukafiskika mu charu chauzimu cha uchindami (United States).

There are three waymarks within the sixty-five-year prophecy. The civil war of 742 BC, is followed in nineteen years by the scattering of the northern kingdom, in 723 BC. At the end of the sixty-five years the southern kingdom was scattered. The prophecy, including its beginning and ending, represents both “indignations” of God against the northern and southern kingdoms, and those two indignations are preceded by nineteen years at their starting points, and then followed by another nineteen years that follow their fulfillments.

Mukati mechiporofita chemakore makumi matanhatu namashanu mune zviratidzo zvitatu zvenguva. Hondo yevagari vomunyika ya742 BC inoteverwa, pashure pemakore gumi nepfumbamwe, nokuparadzirwa kwoushe hwokumusoro muna 723 BC. Pakupera kwamakore makumi matanhatu namashanu, ushe hwokumaodzanyemba hwakaparadzirwa. Chiporofita ichi, kusanganisira kutanga kwacho nokuguma kwacho, chinomiririra zvose zviri zviviri “kutsamwa” kwaMwari pamusoro poushe hwokumusoro nopushe hwokumaodzanyemba, uye kutsamwa ikoko kuviri kunotungamirirwa nemakore gumi nepfumbamwe panzvimbo dzako dzokutanga, uyezve kunoteverwa nemamwe makore gumi nepfumbamwe anotevera kuzadzikiswa kwazvo.

The entire chiastic structure identifies a period of civil war between north and south that marks the beginning and ending. In the midst of the beginning and ending the two antagonists of the civil war were both carried into slavery, and in the sixty-five years that they are gathered out of their mutually scattered condition of slavery into one nation, they arrive at 1863, which is the date of the Emancipation Proclamation that freed the slaves. The prophecy of a civil war in literal Judah concludes at the civil war in spiritual Judah, for Jesus always illustrates the end of a thing, with the beginning of a thing, for He is Alpha and Omega.

Mchoro wote wa kialfabeti ya kiasimu unaainisha kipindi cha vita vya wenyewe kwa wenyewe kati ya kaskazini na kusini kinachoweka alama ya mwanzo na mwisho. Katikati ya mwanzo na mwisho huo, wapinzani hao wawili wa vita vya wenyewe kwa wenyewe wote wawili walipelekwa utumwani, na katika miaka sitini na mitano ambayo ndani yake walikusanywa kutoka katika hali yao ya utawanyiko wa utumwa wa pande zote mbili na kuwa taifa moja, wanafika mwaka 1863, ambao ndio tarehe ya Tangazo la Ukombozi lililowaweka huru watumwa. Unabii wa vita vya wenyewe kwa wenyewe katika Yuda halisi unahitimishwa katika vita vya wenyewe kwa wenyewe katika Yuda ya kiroho, kwa maana Yesu daima huonyesha mwisho wa jambo kwa mwanzo wa jambo, kwa kuwa Yeye ni Alfa na Omega.

The history of 1863 was represented by the history of 742 BC, when the prophet Isaiah, along with his son, delivered a message to the wicked king of Judah (Ahaz). 742 BC in the passage is represented by the testimony of king Ahaz, who was king of Judah and who had shut down God’s sanctuary service and had his high priest erect a model of a Syrian temple in the very precincts of God’s earthly sanctuary.

Nhoroondo ya1863 yakamiririrwa nenhoroondo ya742 BC, apo muporofita Isaya, pamwe chete nomwanakomana wake, vakapa shoko kuna mambo akaipa waJudha (Ahazi). Muna 742 BC muchitsauko ichocho panomiririrwa nouchapupu hwaMambo Ahazi, uyo akanga ari mambo waJudha uye akanga avhara ushumiri hwepatemberi paMwari, uye akaita kuti muprista wake mukuru amise mufananidzo wetemberi yeSiriya mukati memiganhu chaiyo yeNzvimbo Tsvene yaMwari yapanyika.

In the history of wicked king Ahaz (marked as 742 BC by the prophecy of Isaiah), the leader of Jerusalem introduced the worship of paganism (Catholicism) into God’s church, just as Laodicean Adventism returned to the methodology of apostate Protestantism to discard the message of Moses that had been delivered by Elijah. In 742 BC, Isaiah confronted the wicked king of Judah at the end of the conduit of the upper pool, by the fuller’s field, and he brought his son with him when he did. His son’s name was a sign, and when the prophet from Judah confronted king Jeroboam, he also gave him a sign.

Mumunhoroondo yamambo akaipa Ahazi (wakatarwa sa742 BC nouprofita hwaIsaya), mutungamiri weJerusarema akaunza kunamata kwechihedheni (ChiKatorike) muchechi yaMwari, sokudzokerawo kwakaita Adventism yeRaodhikia kumaitiro echiPurotesitendi chakatsauka kuti irase shoko raMosesi rakanga raunzwa naEria. Muna 742 BC, Isaya akatarisana namambo akaipa waJudha pamugumo womugero wedziva rokumusoro, parutivi rwomunda womuwachi wenguo, uye akaenda nomwanakomana wake paakazviita. Zita romwanakomana wake rakanga riri chiratidzo, uye apo muprofita akabva Judha akatarisana namambo Jerobhoamu, akamupawo chiratidzo.

> Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.

> Laba, mimi na watoto ambao Bwana amenipa tu ishara na maajabu katika Israeli, yatokayo kwa Bwana wa majeshi, akaaye juu ya mlima Sayuni. Isaya 8:18.

The name of Isaiah’s son “Shearjashub,” means “a remnant shall return.” Those that “return” who make up the remnant, are those who wait for the Lord during the tarrying time.

ឈ្មោះ​កូន​ប្រុស​របស់​អេសាយ «សេអារ​យ៉ាស៊ុប» មាន​ន័យ​ថា «នៅសល់​មួយ​ក្រុម​នឹង​ត្រឡប់​មក​វិញ»។ អ្នក​ដែល «ត្រឡប់​មក​វិញ» ដែល​បង្កើត​ជា​អ្នក​នៅសល់​នោះ គឺ​ជា​អ្នក​ដែល​រង់ចាំ​ព្រះអម្ចាស់​ក្នុង​អំឡុង​ពេល​នៃ​ការ​ពន្យារ​យូរ។

> And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:17, 18.

> Uye ndichamirira Jehovha, anovanza chiso chake paimba yaJakobho, uye ndichatarira kwaari. Tarirai, ini navana vandakapiwa naJehovha tiri zviratidzo nezvishamiso muna Israeri, zvinobva kuna Jehovha wehondo, anogara paGomo reZioni. Isaya 8:17, 18.

When Isaiah interacts with wicked king Ahaz in 742 BC, he represents those who have “waited,” for all the prophets are speaking of the last days, and those who “wait” in the last days are those who have suffered the first disappointment. Jeremiah thought God had lied, and withheld the rain, and Isaiah thinks God has hidden “his face from the house of Jacob,” but Isaiah determines that he will wait, and look for the Lord, which represents the “wise” during the tarrying time of the vision. Those that did return and separate the precious from the vile, who were to become God’s mouthpiece were sealed, and therefore contrasted with those who receive the mark of the beast.

Isaya paanodyidzana namambo akaipa Ahazi muna 742 BC, anomiririra avo “vakamirira,” nokuti vaprofita vose vari kutaura pamusoro pamazuva okupedzisira, uye avo “vanomirira” mumazuva okupedzisira ndivo vakatambura kuodzwa mwoyo kwokutanga. Jeremia akafunga kuti Mwari akanga areva nhema, uye akanga arega mvura kunaya, uye Isaya anofunga kuti Mwari akanga avanza “chiso chake kubva kuimba yaJakobho,” asi Isaya anosarudza kuti achamirira, uye achatarira kuna Jehovha, izvo zvinomiririra “vakachenjera” panguva yokunonoka kwechiratidzo. Avo vakadzoka vakaparadzanisa chinokosha nechisina maturo, avo vaifanira kuzova muromo waMwari, vakaiswa chisimbiso, uye naizvozvo vakasiyaniswa naavo vanogamuchira mucherechedzo wechikara.

> And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8:16–20.

> Vazhinji pakati pavo vachagumburwa, uye vachawa, uye vachaputswa, uye vachateyiwa, uye vachabatwa. Sunga chipupuriro, uname murayiro pakati pavadzidzi vangu. Uye ini ndichamirira Jehovha, anovanzira imba yaJakobho chiso chake, uye ndichatarira kwaari. Tarirai, ini navana vandakapiwa naJehovha tiri zviratidzo nezvishamiso muIsraeri zvinobva kuna Jehovha wehondo, anogara paGomo reZioni. Uye kana vakati kwamuri, Tsvakai kune vane mweya yavose, nokuna n’anga dzinovungudza nokun’un’una: ko vanhu havafaniri kutsvaka kuna Mwari wavo here? Vapenyu vatsvakirei kuna vakafa? Kumurayiro nokuchipupuriro: kana vasingatauri maererano neshoko iri, imhaka yokuti hamuna chiedza mavari. Isaya 8:16–20.

We will continue this study in the next article.

අපි මෙම අධ්‍යයනය ඊළඟ ලිපියේදී දිගටම කරගෙන යන්නෙමු.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Aya haasi mashoko aSista White, asi mashoko aIshe, uye mutumwa wavo wakaapa kwandiri kuti ndiakupei. Mwari vanokudanai kuti murege kushandira zvinopesana navo. Mirayiridzo mizhinji yakapiwa pamusoro pavanhu vanozviti vaKristu asi vachiratidza unhu hwaSatani, vachidzivisa mukufunga, mushoko, nomuchiito kufambira mberi kwechokwadi, uye zvirokwazvo vari kutevera nzira iyo Satani ari kuvatungamirira mairi. Mukuomarara kwemwoyo yavo vakabata simba risiri ravo nenzira ipi zvayo, uye ravasingafaniri kushandisa. Mudzidzisi mukuru anoti, ‘Ndichaparadza, ndichaparadza, ndichaparadza.’ Vanhu vanoti muBattle Creek, ‘Temberi yaJehovha, temberi yaJehovha tisu,’ asi vari kushandisa moto wakajairika. Mwoyo yavo haisi kunyoroveswa nokunyaradzwa nenyasha dzaMwari.” Manuscript Releases, vhoriyamu 13, 222.

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