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# The Book of Daniel - Number Seventy-Three

Kitabu cha Danieli - Nambari Sabini na Tatu

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

Kufichua Mifanano ya Kihistoria: Udanganyifu wa Yeroboamu na Mtihani wa Imani wa Harakati za Waadventista

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.

Falme za kaskazini na kusini zilitawanywa chini ya ghadhabu ya Mungu kwa miaka elfu mbili mia tano na ishirini katika kutimizwa kwa agano lililovunjwa la Mambo ya Walawi sura ya ishirini na tano na ishirini na sita. Miaka arobaini na sita kati ya hitimisho la ghadhabu ya kwanza na ile ya mwisho iliwakilisha kukusanywa kwa falme zile mbili kuwa ufalme mmoja wa Israeli wa kiroho wa kisasa mnamo 1844. Kukusanywa kwa falme zile mbili kuliwakilishwa na fimbo mbili ambazo Ezekieli aliziunganisha pamoja na zile fimbo mbili ambazo mjane wa Sarefathi alizikusanya katika kisa cha Eliya. Tarehe 22 Oktoba 1844 historia ya kinabii ya falme za kaskazini na kusini ilihitimika, na kwa kufanya hivyo ilirudia historia ya mwanzo wa falme zile mbili.

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.

Yeroboamu alianzisha mfumo bandia wa ibada katika ufalme wa kaskazini ili kuwazuia watu wake wasisafiri kwenda Yuda na kumwabudu Mungu katika patakatifu huko Yerusalemu.

> And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.

> Yeroboamu akasema moyoni mwake, Sasa ufalme utarudi kwa nyumba ya Daudi. Ikiwa watu hawa watakwea kwenda kutoa dhabihu katika nyumba ya Bwana huko Yerusalemu, ndipo moyo wa watu hawa utamrudia tena bwana wao, yaani Rehoboamu mfalme wa Yuda; nao wataniua, kisha watamrudia Rehoboamu mfalme wa Yuda. Basi mfalme akafanya shauri, akatengeneza ndama wawili wa dhahabu, akawaambia, Ni taabu sana kwenu kupanda kwenda Yerusalemu; Hawa ndio miungu yenu, Ee Israeli, waliowapandisha kutoka nchi ya Misri. Akaweka mmoja huko Betheli, na mwingine akaweka huko Dani. Na jambo hilo likawa dhambi; kwa maana watu walienda kuabudu mbele ya yule mmoja, hata mpaka Dani. Akaijenga nyumba ya mahali pa juu, akawaweka makuhani kutoka miongoni mwa watu wa daraja la chini, ambao hawakuwa wa wana wa Lawi. Naye Yeroboamu akaweka sikukuu mwezi wa nane, siku ya kumi na tano ya mwezi, mfano wa sikukuu iliyo katika Yuda, naye akatoa dhabihu juu ya madhabahu. Hivyo ndivyo alivyofanya huko Betheli, akitoa dhabihu kwa wale ndama aliowatengeneza; akawaweka huko Betheli makuhani wa mahali pa juu aliyokuwa amefanya. Basi akatoa dhabihu juu ya madhabahu aliyokuwa amefanya Betheli siku ya kumi na tano ya mwezi wa nane, yaani, katika mwezi aliouazimia moyoni mwake; akaweka sikukuu kwa wana wa Israeli; akatoa dhabihu juu ya madhabahu, na akafukiza uvumba. 1 Wafalme 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.

Mfumo wake wa ibada ulikuwa wa aina ya Ukatoliki (upagani); kwa maana, kama ilivyokuwa na uasi wa Haruni, uliweka sanamu ya mnyama na kwa ajili ya mnyama. Sanamu mbili za ndama zilitengenezwa kwa dhahabu, zikisimbolisha Babeli. Sanamu hizo ziliwekewa wakfu kwa miungu ya Misri, waliotajwa kama vile Haruni naye aliwaitaja: “miungu iliyowatoa kutoka katika nchi ya Misri.” Alijenga madhabahu mbili katika miji miwili, ambazo, zikizingatiwa pamoja, zinawakilisha muungano wa kanisa (Betheli) na serikali (Dani). Madhabahu hizo zilikuwa bandia za ile madhabahu ya kweli, ambayo ni Kristo, kama vile Ukatoliki unavyodai kuwa mwakilishi wa Kristo duniani. Aliweka ukuhani uliopotoka, kama walivyo makuhani wa Ukatoliki. Alichagua siku ya ibada yake ambayo ilikuwa mahsusi tofauti na siku zozote za sikukuu za kweli za Mungu, hivyo kuwakilisha mzozo juu ya siku ya kweli ya ibada na ile ya uongo.

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

Wakati wa uzinduzi wa mfumo wake wa uongo wa ibada, Mungu alimtuma nabii kutoka Yuda kumkemea mfumo wake bandia wa ibada.

> 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.

> Na, tazama, mtu wa Mungu akaja kutoka Yuda kwa neno la Bwana mpaka Betheli; naye Yeroboamu alikuwa amesimama penye madhabahu ili kufukiza uvumba. Naye akapaza sauti juu ya madhabahu kwa neno la Bwana, akasema, Ee madhabahu, madhabahu, Bwana asema hivi; Tazama, mtoto atazaliwa katika nyumba ya Daudi, jina lake Yosia; naye juu yako atawachinja makuhani wa mahali pa juu wanaofukiza uvumba juu yako, na mifupa ya wanadamu itachomwa juu yako. Akatoa ishara siku ile ile, akisema, Hii ndiyo ishara aliyonena Bwana; Tazama, madhabahu yatapasuka, na majivu yaliyo juu yake yatamiminika. 1 Wafalme 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.

Nabii kutoka Yuda alitangaza unabii wa vipengele vitatu akibainisha kuzaliwa kwa wakati ujao kwa mfalme Yosia. Alitabiri kwamba Yosia angewaua makuhani waovu waliokuwa wakitumikia kwenye madhabahu ya uongo, na kwamba Yosia pia angechoma mifupa ya watu juu ya madhabahu hayo hayo. Pia alimpa Yeroboamu ishara, akionyesha kwamba madhabahu ya Yeroboamu yangepasuka na majivu yakamwagika. Mambo haya yote yakatimia kulingana na Neno la Bwana, lakini Yeroboamu aliposikia tangazo la nabii alikasirika na akataka kumshughulikia nabii, bali Mungu alikuwa akidhibiti mambo.

> 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.

> Ikawa, mfalme Yeroboamu aliposikia lile neno la mtu wa Mungu, ambaye alikuwa amepaza sauti dhidi ya madhabahu huko Betheli, akanyoosha mkono wake kutoka madhabahuni, akisema, Mkamate. Na mkono wake, aliounyoosha dhidi yake, ukakauka, hata hakuweza kuurudisha kwake tena. Madhabahu nayo ikapasuka, na majivu yakamwagika kutoka madhabahuni, sawasawa na ishara ambayo mtu wa Mungu alikuwa ameitoa kwa neno la Bwana. 1 Wafalme 13:4, 5.

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

Ishara ikatimia mara moja, na mkono wa Yeroboamu ukapooza.

> 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.

> Mfalme akajibu akamwambia mtu wa Mungu, Tafadhali umwombe Bwana Mungu wako kwa ajili yangu, ili mkono wangu urejeshwe tena. Mtu wa Mungu akamwomba Bwana, na mkono wa mfalme ukarejeshwa tena, ukawa kama ulivyokuwa kwanza. Mfalme akamwambia mtu wa Mungu, Njoo nyumbani nami, ujipumzishe, nami nitakupa zawadi. Mtu wa Mungu akamwambia mfalme, Hata ukinipa nusu ya nyumba yako, sitaingia pamoja nawe, wala sitakula mkate wala kunywa maji mahali hapa; kwa maana ndivyo nilivyoagizwa kwa neno la Bwana, akisema, Usile mkate, wala usinywe maji, wala usirudi kwa njia ile ile uliyoijia. Basi akaenda kwa njia nyingine, wala hakurudi kwa njia ile aliyokuja nayo Betheli. 1 Wafalme 13:6-10.

Jesus always illustrates the end of a thing with the beginning of a thing, and the beginning of the northern and southern kingdoms of literal ancient Israel end in the history where the two sticks are joined into one stick, representing the nation of spiritual modern Israel.

Yesu daima huonyesha mwisho wa jambo kwa kutumia mwanzo wa jambo, na mwanzo wa falme za kaskazini na kusini za Israeli ya kale halisi unamalizikia katika historia ambapo vijiti viwili vinaunganishwa kuwa kijiti kimoja, kinachowakilisha taifa la Israeli ya kiroho ya kisasa.

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.

Katika historia ambapo fimbo mbili ziliunganishwa, mchakato wa majaribio wa hatua tatu ulianzishwa wakati wa mwisho mnamo 1798. Fimbo zote mbili (falme) zilikuwa zikikusanywa kabla ya kumiminwa kwa Roho Mtakatifu katika Kilio cha Usiku wa Manane. Katika kuvunjika kwa matumaini kwa mara ya kwanza katika majira ya kuchipua ya mwaka 1844, Waprotestanti walishindwa katika mchakato wa majaribio na wakawa binti za Ukatoliki, hivyo wakarudia kuanzishwa kwa mfumo bandia wa ibada, kama ilivyoonyeshwa kwa mfano na Yeroboamu.

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.

Matengenezo ya Kiprotestanti yalikuwa kazi ambayo Mungu alitimiza ili kuleta kanisa lililo nyikani kutoka katika ushirikina, mapokeo na desturi za Kanisa la Kirumi. Tangu wakati wa Martin Luther, kweli zaidi na zaidi zilifunuliwa, zikitambua kahaba wa Tiro kuwa si chochote zaidi ya mfumo wa kipagani wa ibada uliofunikwa kwa ungamo bandia la Ukristo. Ilikuwa kusudi la Bwana kuwatoa watu wake waliokuwa mateka kutoka gizani, kama alivyofanya wakati watu wake walipokuwa watumwa nchini Misri. Aliwakomboa kutoka katika utumwa wa Misri ili kuwapa sheria yake. Kukataa kwa Waprotestanti kufuata nuru inayoongezeka ya maarifa yaliyofunuliwa mwaka 1798 kuliwazuia kutambua sheria na huduma ya kweli ya patakatifu ya Kristo mwaka 1844.

Their rejection of the judgment-hour message represented their becoming daughters of the Roman church, and they then raised up a false system of worship identified in the Scriptures as the false prophet (apostate Protestantism). The faithful Millerites that entered into the sanctuary by faith on October 22, 1844, received the light of the third angel and presented a rebuke to the false system of worship that professes to be Protestant, while holding to the primary tradition of paganism, that being the worship of the sun. The prophet from Judah typified Millerite Adventism recognizing and presenting the message of the third angel that arrived on October 22, 1844.

Kukataa kwao ujumbe wa saa ya hukumu kulimaanisha kuwa wamekuwa binti za Kanisa la Roma, na kisha wakaanzisha mfumo wa ibada wa uongo unaotajwa katika Maandiko kama nabii wa uongo (Uprotestanti uliopotoka). Wamileraiti waaminifu waliingia katika patakatifu kwa imani mnamo Oktoba 22, 1844, wakapokea nuru ya malaika wa tatu na waliukemea mfumo wa ibada wa uongo unaodai kuwa wa Kiprotestanti, huku ukishikilia mapokeo ya msingi ya upagani, yaani ibada ya jua. Nabii kutoka Yuda alikuwa kielelezo cha Uadventista wa Wamileraiti uliotambua na kuwasilisha ujumbe wa malaika wa tatu uliowasili mnamo Oktoba 22, 1844.

When confronted by Jeroboam’s request for the prophet to come to his home and refresh himself, the prophet expressed his specific directions that had been given to him by the Lord. That command was also given to Millerite Adventism. The command was to not return the way they had come, and Millerite Adventism had come out of the Protestant denominations. They had been separated from the Protestants at the first disappointment in the spring of 1844, and Jeremiah provides an example of the identical directions that had been given to the Judean prophet.

Alipokabiliwa na ombi la Yeroboamu kwamba aende nyumbani kwake na ajiburudishe, nabii alieleza maagizo mahususi aliyokuwa amepewa na Bwana. Amri hiyo pia ilitolewa kwa Uadventista wa Wamilleraiti. Amri ilikuwa kutorudi kwa njia waliyokuja nayo, na Uadventista wa Wamilleraiti ulikuwa umetoka katika madhehebu ya Kiprotestanti. Walikuwa wametengwa na Waprotestanti wakati wa kukatishwa tamaa kwa mara ya kwanza katika majira ya kuchipua ya mwaka 1844, na Yeremia anatoa mfano wa maagizo yale yale ambayo yalikuwa yametolewa kwa nabii wa Yuda.

> 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.

> Maneno yako yalipatikana, nami nikayala; neno lako likawa kwangu furaha na shangwe ya moyo wangu; kwa kuwa nimeitwa kwa jina lako, Ee Bwana Mungu wa majeshi. Sikuketi katika mkutano wa wenye dhihaka, wala sikufurahi; nilikaa peke yangu kwa sababu ya mkono wako; maana umenijaza ghadhabu. Kwa nini maumivu yangu ni ya daima, na jeraha langu haliponyeki, likikataa kupona? Je, utakuwa kwangu kabisa kama mwongo, na kama maji yanayokauka? Kwa hiyo Bwana asema hivi, Ukirudi, ndipo nitakurudisha tena, nawe utasimama mbele yangu; na ukitoa kilicho cha thamani kutoka kwa kilicho duni, utakuwa kama kinywa changu; nao na warudi kwako; bali wewe usiwarudie. Nami nitakufanya uwe kwa watu hawa ukuta wa shaba uliotiwa boma; nao watapigana nawe, lakini hawatashinda juu yako; kwa kuwa mimi nipo pamoja nawe kukuokoa na kukukomboa, asema Bwana. Nami nitakuokoa katika mkono wa waovu, nami nitakukomboa katika mkono wa wenye kutisha. Yeremia 15:16-21.

At the fulfillment of the time prophecy of the second Woe, on August 11, 1840, the mighty angel of Revelation ten descended with a little book open in his hand, and John was told to go and take the book and eat it. Jeremiah represents those that ate the little book at that point in history, and the words were sweet as honey, for they were “the joy and rejoicing of” his “heart.” But because of God’s “hand,” Jeremiah was “filled” “with indignation,” he was “wounded” and in “perpetual pain.” Because of God’s “hand” Jeremiah suggested that God had been “unto” Jeremiah “as a liar,” and as “failed waters.” The Lord had held his “hand” over a mistake in some of the figures of the 1843 chart.

Katika kutimia kwa unabii wa muda wa Ole la pili, tarehe 11 Agosti, 1840, malaika mwenye nguvu wa Ufunuo sura ya kumi alishuka akiwa na kitabu kidogo kilichofunguliwa mkononi mwake, na Yohana akaambiwa aende achukue kile kitabu na kukila. Yeremia anawakilisha wale waliokula kile kitabu kidogo wakati huo wa historia, na maneno yalikuwa matamu kama asali, kwa maana yalikuwa "furaha na shangwe ya" "moyo wake." Lakini kwa sababu ya "mkono" wa Mungu, Yeremia "alijaa" "ghadhabu," "alijeruhiwa" na alikuwa katika "maumivu ya kudumu." Kwa sababu ya "mkono" wa Mungu Yeremia alipendekeza kwamba Mungu alikuwa "kwake" Yeremia "kama mwongo," na kama "maji yaliyokauka." Bwana alikuwa ameuweka "mkono" wake juu ya kosa katika baadhi ya hesabu za chati ya 1843.

Jeremiah represents the first disappointment of the Millerites, when the vision of Habakkuk tarried. It appeared to those represented by Jeremiah that the message, which is represented as “rain,” had failed. But Habakkuk had stated “the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” Jeremiah had thought God lied, and that the message (rain) had failed, but it had only tarried.

Yeremia anawakilisha tukio la kwanza la kukatishwa tamaa miongoni mwa Wamilleri, wakati maono ya Habakuki yalipokawia. Kwa wale anaowakilisha Yeremia ilionekana kwamba ule ujumbe, unaowakilishwa kama “mvua,” ulikuwa umeshindwa. Lakini Habakuki alikuwa amesema, “Maana maono bado ni kwa wakati ulioamriwa, bali mwisho wake hutanena, wala hayatasema uongo; ijapokuwa yakikawia, subiri; kwa kuwa hakika yatatimia, hayatakawia.” Yeremia alidhani kwamba Mungu alikuwa amesema uongo, na kwamba ule ujumbe (mvua) ulikuwa umeshindwa, lakini ulikuwa umekawia tu.

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.

Ndipo Mungu akamwambia Yeremia hivi, ‘Ukirudi, ndipo nitakurudisha tena, nawe utasimama mbele zangu; na ukitoa kilicho cha thamani kutoka kwa kisicho cha thamani, utakuwa kama kinywa changu; na wawarudie wewe, bali usiwarudie wao.’ Baada ya kukatishwa tamaa, Yeremia aliwakilisha watu wa Mungu, ambao wanapaswa kurudi katika huduma ya Bwana na kuondoa uvunjaji moyo uliosababishwa ilipoonekana kwamba ujumbe ulikuwa umeshindwa. Ikiwa Yeremia angekidhi masharti yaliyowekwa, Mungu angemruhusu awe msemaji wake.

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.

Kilicho muhimu zaidi kwa utafiti wetu wakati huu ni kile ambacho Mungu alimwambia Yeremia kuhusu "mkusanyiko wa wadhihaki" waliokuwa "wakishangilia" juu ya kukatishwa tamaa kwake. Alimwambia Yeremia kwamba wadhihaki wangeweza kumrudia, lakini yeye asirudi kwao kamwe. Yeremia aliwakilisha wale waliowapinga Waprotestanti ambao hivi karibuni walikuwa wameamua kurejea katika zizi la Ukatoliki na kuwa mabinti wa Babeli, manabii wa uongo wa Baali na Ashera. Yeremia aliwakilisha nabii wa Yuda ambaye, katika hatua ile ile ya mstari wa unabii, alilikemea mfumo wa ibada ya uongo wa Yeroboamu mwanzoni mwa ufalme wa kaskazini, hivyo kuashiria kuanzishwa kwa mfumo wa ibada ya uongo uliokuwa taswira ya Ukatoliki mwishoni mwa historia ya ufalme wa kaskazini. Nabii alimwambia Yeroboamu, Yeroboamu alipotaka kuingia katika ushirika, kwamba asile, asinywe, wala asirudi njia aliyokuja nayo.

> And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. 1 Kings 13:7–9.

> Ndipo mfalme akamwambia mtu wa Mungu, Njoo nyumbani pamoja nami, ujipumzishe, nami nitakupa thawabu. Lakini mtu wa Mungu akamwambia mfalme, Hata ukinipa nusu ya nyumba yako, siingi pamoja nawe, wala sitakula mkate, wala sitakunywa maji mahali hapa; kwa maana ndivyo nilivyoagizwa kwa neno la Bwana, kusema, Usile mkate, wala usinywe maji, wala usirudi kwa njia ile ile uliyokuja. 1 Wafalme 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.

Kauli ya nabii wa Yuda inawiana na kazi ya manabii wa uongo wa Baali na Ashera katika kisa cha Eliya. Bila shaka, historia ya Wamileraiti pia ni historia ya Eliya, kwa kuwa Miller alikuwa Eliya. Katika kisa cha Eliya, manabii wa Baali na Ashera walicheza ngoma ya udanganyifu, ambayo ilidhihirishwa kuwa upumbavu wakati moto uliposhuka kutoka kwa Mungu na kuteketeza dhabihu ya Eliya, hivyo ikiashiria kumwagwa kwa Roho Mtakatifu katika Kilio cha Usiku wa Manane katika historia ya Wamileraiti. Makabiliano ya historia hiyo yaliwakilisha makabiliano ya Eliya wa pili, ambaye alikuwa Yohana Mbatizaji, wakati wa ngoma ya udanganyifu iliyochezwa na binti wa Herodia (Salome). Herodia aliwakilishwa na Yezebeli, na Yezebeli ni ishara ya Kanisa Katoliki.

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.

Mnamo mwaka 1844, makanisa ya Kiprotestanti yakawa Salome, binti wa Herodia (Yezebeli). Katika ngoma ya udanganyifu Herode alikuwa ameahidi nusu ya ufalme wake, na alifanya hivyo siku ya kuzaliwa kwake, hivyo akiashiria siku za mwisho wakati wafalme kumi, ambao wanaashiriwa na Ahabu (mfalme wa falme kumi za kaskazini), wanapokubaliana kutoa ufalme wao kwa upapa (Yezebeli). Kutoa “nusu ya ufalme wako” ni ishara ya muungano, na nabii kutoka Yuda alikuwa akimjulisha wazi Yeroboamu kwamba asingewahi kuingia katika muungano na mfalme aliyeasi imani au kuunga mkono mfumo wake bandia wa ibada.

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.

Hivyo ndivyo Bwana alivyomwambia pia Yeremia, aliposema "kusanyiko la wenye dhihaka" (Uprotestanti uliokengeuka) laweza kurudi kwa Yeremia, lakini Yeremia asirudi kwao kamwe, wala kurudi kwa njia aliyokuja nayo. Lakini yule nabii wa Yuda alitenda jambo hilo hilo, maana alidanganywa na nabii wa uongo na mdanganyifu kabla hajarejea Yuda - kabla hajamaliza kazi aliyopewa.

> 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.

> Sasa aliishi nabii mzee huko Betheli; na wanawe wakaja wakamwambia matendo yote aliyoyafanya yule mtu wa Mungu siku ile huko Betheli; na maneno aliyoyanena kwa mfalme, hayo nao wakamwambia baba yao. Baba yao akawaambia, Alienda njia gani? Maana wanawe walikuwa wameona njia aliyokwenda yule mtu wa Mungu aliyekuwa ametoka Yuda. Akawaambia wanawe, Nitandikieni punda. Basi wakamtandikia punda, naye akampanda, akamfuata yule mtu wa Mungu, akamkuta ameketi chini ya mwaloni; akamwambia, Je, wewe ndiwe mtu wa Mungu uliyekuja kutoka Yuda? Akasema, Ndimi. Kisha akamwambia, Njoo nyumbani kwangu, uka ule mkate. Akasema, Siwezi kurudi pamoja nawe, wala kuingia pamoja nawe; wala sitakula mkate wala sitakunywa maji pamoja nawe mahali hapa; kwa maana niliambiwa kwa neno la Bwana, Usile mkate wala usinywe maji huko, wala usirudi kwa njia ile uliyoijia. Akamwambia, Mimi nami ni nabii kama wewe; na malaika alinena nami kwa neno la Bwana, akisema, Mrudishe pamoja nawe nyumbani kwako, apate kula mkate na kunywa maji. Lakini akamwambia uongo. Basi akarudi pamoja naye, akala mkate nyumbani kwake, na akanywa maji. Ikawa walipokuwa wameketi mezani, neno la Bwana likamjia yule nabii aliyemrudisha; naye akamlilia yule mtu wa Mungu aliyekuja kutoka Yuda, akasema, Hivi ndivyo asemavyo Bwana, Kwa kuwa umeiasi sauti ya Bwana, wala hukushika amri ambayo Bwana Mungu wako alikuamuru; bali umerudi, nawe umekula mkate na kunywa maji mahali ambapo Bwana alikuambia, Usile mkate, wala usinywe maji; mzoga wako hautafika kwenye kaburi la baba zako.

> 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.

> Ikawa, baada ya kula mkate, na baada ya kunywa, akamtandikia punda yule nabii ambaye alikuwa amemrudisha. Na alipokwenda, simba akakutana naye njiani, akamwua; na mzoga wake ukatupwa njiani, na punda akasimama karibu na huo mzoga, na simba naye akasimama karibu na mzoga. Na, tazama, watu wakapita, wakaona mzoga umetupwa njiani, na simba amesimama karibu na mzoga; wakaenda wakaliambia katika mji alikokaa yule nabii mzee. Na yule nabii aliyemrudisha kutoka njiani aliposikia habari hiyo, akasema, Ni mtu wa Mungu, ambaye hakutii neno la Bwana; kwa hiyo Bwana amemtia mikononi mwa simba, ambaye amemrarua na kumwua, sawasawa na neno la Bwana alilomnena kwake. Kisha akawaambia wanawe, akisema, Mtandikieni mimi punda. Nao wakamtandikia. Akaenda akauona mzoga wake umetupwa njiani, na punda na simba wamesimama karibu na mzoga; wala simba hakuwa amemla ule mzoga, wala kumrarua punda. Naye nabii akauinua mzoga wa mtu wa Mungu, akauweka juu ya punda, akaurudisha; naye yule nabii mzee akaingia mjini, kuomboleza na kumzika. Akaulaza mzoga wake katika kaburi lake mwenyewe; nao wakamlilia, wakisema, Ole, ndugu yangu! Ikawa, baada ya kumzika, akaambia wanawe, akisema, Nitakapokufa, ndipo mnizike katika kaburi alimozikwa mtu wa Mungu; wekeni mifupa yangu karibu na mifupa yake. Kwa maana neno alilolia kwa neno la Bwana juu ya madhabahu ya Betheli, na juu ya nyumba zote za mahali pa juu zilizoko katika miji ya Samaria, hakika litatimia. 1 Wafalme 13:11-32.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “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.

> Wakati nguvu ya Mungu inashuhudia kuhusu nini ni kweli, ukweli huo unapaswa kusimama milele kama ukweli. Hakuna dhana za baadaye zilizo kinyume na nuru ambayo Mungu ameitoa zinazopaswa kuzingatiwa. Watu watajitokeza na tafsiri za Maandiko ambazo kwao ni kweli, lakini si kweli. Ukweli wa wakati huu Mungu ametupatia kama msingi wa imani yetu. Yeye mwenyewe ametufundisha nini ni kweli. Mmoja atainuka, na mwingine tena, akiwa na nuru mpya, inayopingana na nuru ambayo Mungu ameitoa katika udhihirisho wa Roho Wake Mtakatifu. Wachache bado wako hai ambao walipitia uzoefu uliopatikana wakati wa kuasisiwa kwa ukweli huu. Mungu kwa neema ameuhifadhi uhai wao ili kurudia, na kurudia hadi mwisho wa maisha yao, ule uzoefu walioupitia, kama vile Yohana mtume alivyofanya hadi mwisho kabisa wa maisha yake. Na wabeba bendera ambao wameanguka katika mauti watazungumza kupitia kuchapishwa upya kwa maandishi yao. Nimeagizwa kwamba kwa njia hii sauti zao zitasikika. Wanapaswa kutoa ushuhuda wao kuhusu kile kinachounda ukweli wa wakati huu.

> “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.

> Hatupaswi kupokea maneno ya wale wanaokuja na ujumbe unaopingana na vipengele maalum vya imani yetu. Wanakusanya wingi wa Maandiko na kuyatumia kama ushahidi wa kuunga mkono nadharia wanazodai. Hili limefanywa mara kwa mara katika miaka hamsini iliyopita. Na ingawa Maandiko ni Neno la Mungu na yanapaswa kuheshimiwa, matumizi yake, iwapo matumizi hayo yatasogeza nguzo moja tu kutoka katika msingi ambao Mungu ameudumisha kwa miaka hamsini hii, ni kosa kubwa. Yeye anayefanya matumizi kama hayo hajui onyesho la ajabu la Roho Mtakatifu lililotoa nguvu na uzito kwa ujumbe wa zamani uliowafikia watu wa Mungu.

> “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.

> Hoja za Mzee G si za kuaminika. Zikipokelewa, zingeharibu imani ya watu wa Mungu katika ile kweli iliyotufanya kuwa tulivyo.

> “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.]

> Lazima tuwe na msimamo thabiti juu ya jambo hili; kwa maana hoja anazojaribu kuthibitisha kwa Maandiko si imara. Hazithibitishi kwamba uzoefu wa zamani wa watu wa Mungu ulikuwa upotofu. Tulikuwa na kweli; tuliongozwa na malaika wa Mungu. Ilikuwa chini ya uongozi wa Roho Mtakatifu kwamba fundisho la patakatifu liliwasilishwa. Ni busara kwa kila mtu kunyamaza kuhusu vipengele vya imani yetu ambamo hawakuwa na sehemu yoyote. Mungu hajipingani kamwe na Yeye mwenyewe. Ushahidi wa Maandiko hutumiwa vibaya ukilazimishwa kushuhudia yale yasiyo ya kweli. Mwingine na tena mwingine wataibuka na kuleta kile kinachodhaniwa kuwa nuru kuu, na kutoa madai yao. Lakini tunasimama imara kwenye alama za zamani. [1 Yohana 1:1-10 imenukuliwa.]

> “I am instructed to say that these words we may use as appropriate for this time, for the time has come when sin must be called by its right name. We are hindered in our work by men who are not converted, who seek their own glory. They wish to be thought originators of new theories, which they present claiming that they are truth. But if these theories are received, they will lead to a denial of the truth that for the past fifty years God has been giving to His people, substantiating it by the demonstration of the Holy Spirit.” Selected Messages, book 1, 161.

> Nimeagizwa kusema kwamba maneno haya tunaweza kuyatumia inavyofaa kwa wakati huu, kwa maana wakati umefika ambapo dhambi lazima iitwe kwa jina lake sahihi. Tunazuiliwa katika kazi yetu na watu ambao hawajaongoka, wanaotafuta utukufu wao wenyewe. Wanataka kuonekana kama waanzilishi wa nadharia mpya, ambazo wanazowasilisha wakidai kwamba ni kweli. Lakini ikiwa nadharia hizi zitapokelewa, zitasababisha kukana ile kweli ambayo kwa miaka hamsini iliyopita Mungu amekuwa akiitoa kwa watu wake, akiithibitisha kwa udhihirisho wa Roho Mtakatifu. Ujumbe Uliochaguliwa, kitabu cha 1, 161.

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