God never changes, and therefore Adventism is judged in its fourth generation.
B'ix ik'ojolam Dios, ruma k'ari' ri Adventismo k'o jun q'ij richin kitz'ib'axik pa rukan rukaj winäqil.
“‘And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
«ئەو بە پیاوەکەی جلوبەرگی کەتانی لەبەردابوو، ئەوەی دواتی مەرەکەب لە لای خۆی هەبوو، بانگی کرد؛ یەزدانیش پێی فەرموو: لە ناو شاردا بڕۆ، لە ناوەڕاستی ئۆرشەلیمدا بڕۆ، و نیشانێک لەسەر ناوچاوانی ئەو پیاوانە دابنێ کە بۆ هەموو ئەو قێزەونکارییانەی لە ناویدا دەکرێن، هەناسەی سارد هەڵدەکێشن و هاوار دەکەن. و بەوانی دیکەش لە گوێی مندا فەرمووی: دوای ئەو لە شاردا بڕۆن و بکوژن؛ با چاوەکانتان نەبەزن، نەش دڵسۆزی بکەن: پیر و گەنج، کچان، منداڵانی بچووک، و ژنان، بە تەواوی بکوژن؛ بەڵام لە هیچ کەسێک نزیک مەبنەوە کە نیشانەکەی لەسەرە؛ و لە پیرۆزگای من دەست پێ بکەن. ئەوسا لەو پیرمێردانە دەستیان پێکرد کە لەبەردەم ماڵەکە بوون.»
“Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.
“Jesús está a punto de salir del propiciatorio del santuario celestial para vestirse con ropas de venganza y derramar Su ira en juicios sobre aquellos que no han respondido a la luz que Dios les ha dado. ‘Por cuanto no se ejecuta luego sentencia sobre la mala obra, por eso el corazón de los hijos de los hombres está en ellos dispuesto para hacer el mal.’ En vez de ser enternecidos por la paciencia y la larga tolerancia que el Señor ha ejercido hacia ellos, los que no temen a Dios ni aman la verdad endurecen su corazón en su mal camino. Pero aun la tolerancia de Dios tiene límites, y muchos están sobrepasando esos linderos. Han traspasado los límites de la gracia, y por lo tanto Dios debe intervenir y vindicar Su propio honor.
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
«Amor tiꞌ k‑ajaawil t‑aal: “Tiꞌ u kanpʼeel ajawilal ku hulelob wayeʼ tu sut, tumen maꞌ táan u chúupal u kʼebaniloʼob le Amor tiꞌoʼob.” Kex wa le kaajalilaʼ tuux u yilaʼal yéetel u tsʼíib idólatra yéetel u síijil corrupción, maꞌ toꞌok u chúupul u vaso u kʼebaniloʼob, yéetel maꞌ tu yaantal u tsolik Dios ka tsʼaʼab u noj beelil u jach xulsaʼal. Le máakoʼoboʼ kʼabet u yilikoʼob le divina poder ku yeʼesaʼal jumpʼéel tuux jach páajtal u naʼatik, bey xan maꞌak bin yanak u pakʼal baʼax u yáantikob tiꞌ. Le Creador, yaabil óol yéetel síis óol, jeʼel u mukʼik u kʼebaniloʼob tak tu kanpʼéel generación. Kaʼach wa maꞌ tu yilaj bix táan u jeʼel tu utsil, letiʼeʼ u juicioʼob ku lúubul yéetelob.»
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.
“ބަދަލުވެ ނުދާ ސައްޙަ ގޮތެއްގައި ނިމެންތެރިޔާ މިހާތަނަށްވެސް ހުރިހާ ޤައުމެއްގެ ހިސާބެއް ބަލައި ބެހެއްޓަވަމެވެ. އެކަމަކު ތައުބާއަށް ގޮވާ ނިދާތަކާއެކު އެކަލޭގެ ރަޙުމަތް އަރުވަމުން މި ހިސާބު ހުޅުވިފައި ވާނެއެވެ؛ ނަމަވެސް އަދަދުތައް އެކަލޭ ކަނޑައެޅި ވަރެއްގައި ދެރަސް ވުމުން، އެކަލޭގެ ޣަޟަބުގެ ޚިދުމަތް ފަށައެވެ. ހިސާބު ބަންދުކުރެވެއެވެ. އިލާހީ ސަބުރު ނިމެއެވެ. އެއޮތުންނެއްގެ ފައިދާއަށް ރަޙުމަތް އެދި އިތުރު އިލްތިމާސެއް ނުވެއެވެ.”
“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.
“Пәйғамбар, ғасырларға көз жүгірте отырып, осы уақытты өз аянының алдында көрді. Осы дәуірдің халықтары бұрын-соңды болмаған рақымдардың қабылдаушылары болды. Оларға көктің игіліктерінің ең таңдаулылары берілді, бірақ олардың үстінен өркөкіректік, дүниеқоңыздық, пұтқа табынушылық, Құдайды менсінбеу және төмен дәрежелі рақымсыздық жазылған. Олар Құдаймен өз есептерін тез жауып келеді.
“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.
“Naaynañakajasti akham amuyasaw khathattʼayitu: khitinakatejj jachʼa qhananchañampi ukat privilegionakamp utjapkän ukanakaw jilïr iniquidad utjki ukamp qʼañuchatäpxi. Jupanakar muyuntir jan cheqapankir jaqenakan chʼamañchata, waljanipuniw, cheqäwi arsusirinakatpachasa, thaytʼapjjta ukat ñanqha luräwin wali chʼaman jawirapan apayataw sarapjje. Cheqpach Diosar ajjsartʼasiña ukat qullanäñar taqe cheqan uñachtʼayat pʼinqachasiñajj khitinakatejj Diosamp sum jan mayachtʼasipki ukanakaruw Jupan leyipat ajjsarañap chhaqtayi. Jupanakatejj qhanar arkapjjaspa ukat cheqäwir chuymat istʼapjjaspa ukhajja, aka qullan leyejj jukʼamp munatäspänwa kunapachatï ukham jiskʼachatäxi ukat apanukutäxi ukhajja. Kunjamtï Diosan leyipar jan yäqañajj jukʼamp qhana uñstki ukhamarakiw ukan phuqhirinakapampi akapachamp chika correjja jukʼamp qhanar jaljtañajj uñsti. Diosan kamachinakapar munasiñajj mä taman jukʼamp jilxattaski, kunjamatï yaqha taman jupanakar jiskʼachañajj jukʼamp jilxattkaraki ukhamarjama.”
“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’
“Crisis ahụ na-abịa ngwa ngwa. Ọnụọgụgụ ndị na-arịwanye elu ngwa ngwa na-egosi na oge nleta Chineke fọrọ nke nta ka ọ bịaruo. Ọ bụ ezie na o nweghị mmasị n’ịta ahụhụ, ma o sina dị, Ọ ga-ata ahụhụ, nke ahụkwa n’oge na-adịghị anya. Ndị na-eje ije n’ìhè ga-ahụ ihe ịrịba ama nke ihe ize ndụ na-abịanụ; ma ha ekwesịghị ịnọdụ n’udo, na-atụ anya mbibi ahụ n’enweghị nchegbu, na-akasi onwe ha obi n’okwukwe na Chineke ga-echebe ndị Ya n’ụbọchị nleta. O nweghị otú ọ dị. Ha kwesịrị ịghọta na ọ bụ ọrụ ha ịrụsi ọrụ ike nke ukwuu iji zọpụta ndị ọzọ, na-ele Chineke anya site n’okwukwe siri ike ka O nyere ha aka. ‘Ekpere na-ekpo ọkụ, dị irè, nke onye ezi omume na-ekpe bara uru nke ukwuu.’”
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.
«خمیرمایۀ خداپرستی هنوز قدرت خود را بهکلی از دست نداده است. در زمانی که خطر و افسردگیِ کلیسا به اوج خود میرسد، آن گروه کوچک که در نور ایستادهاند، از بابت قباحتهایی که در زمین بهعمل میآید، آه و ناله خواهند کرد. اما بهویژه دعاهای ایشان بهخاطر کلیسا برخواهد خاست، زیرا اعضای آن به شیوۀ جهان رفتار میکنند. »
“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.
“ᎠᏂᏔᎵᏍᎬ ᎯᎠ ᎤᎾᏓᏙᎵᏍᏗ ᎤᏁᎳᎩ ᎠᏂᏯᏍᏗ ᏄᎾᏓᏙᎵᏍᏔᏅ ᎥᏝ ᎤᏲᎢ ᎤᎾᏓᏡᎬ ᎨᏎᏍᏗ. ᎢᏳᏃ ᎤᎬᏫᏳᎯ ᏱᎦᎾᏄᎪᎢ ᎠᏓᎫᏴᎡᎯ ᎾᏍᎩ ᎾᏍᏉ ᏱᎦᎾᏄᎪᎢ ᎠᏍᏕᎸᏗᏍᎩ ᏂᎦᏗᏳ ᎬᏩᏂᏍᏆᏂᎪᏛ ᎤᏃᎯᏳᏒ ᎤᏓᏅᏘᏳ ᎤᏓᏅᏙ ᎬᏗ ᎤᎾᏍᏆᏂᎪᏔᏅ ᎠᎴ ᎤᎾᏓᏅᏙ ᎡᎶᎯ ᏧᏓᎪᏔᏅ ᏂᎨᏒᎾ ᎤᎾᏓᏅᏙ ᎤᏅᏙ ᎬᏗ ᎤᎾᏍᏆᏂᎪᏔᏅ. ᎯᎠ ᎾᏍᎩ ᎢᏳᎢ ᎤᏁᎳᎩ ᎤᏚᎢᏍᏔᏅ ᎤᏍᏕᎸᏙᏗ ᎤᏤᎵ ᎤᏑᏰᏛ ᏌᏉᎢ ᎬᏩᏁᏤᎭ ᏒᎯᏱ ᎠᎴ ᏒᎯᏱᎢ, ᎤᏟ ᎢᎦᎢ ᏱᏙᎬᏩᎵᏰᎢᎶᎸᏍᏔᏅᎯ ᎨᏎᏍᏗᏍᎬᎢ.”
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.
«ئەمرەکە ئەوەیە: “لە ناو شارەکەدا بڕۆ، لە ناو ئۆرشەلیمدا بڕۆ، و نیشانێک لەسەر ناوچاوانی ئەو پیاوانە دابنێ کە بەهۆی هەموو ئەو قێزەونانەی لە ناویدا دەکرێن، هەناسەی خەم هەڵدەکێشن و هاوار دەکەن.” ئەم ئەوانەی هەناسەی خەم هەڵدەکێشن و هاوار دەکەن، وشەکانی ژیان دەگەیاند؛ سەرزەنشتیان دەکرد، ئامۆژگارییان دەدا، و پاڕانەوەیان دەکرد. هەندێک لەوانەی خودایان بێڕێزی پێدەکرد، تەوبەیان کرد و دڵەکانیان لەبەردەم ئەودا نزم کردەوە. بەڵام شکۆی یەزدان لە ئیسرائیل دوورکەوتبووەوە؛ هەرچەندە زۆرێک هێشتا بەردەوام بوون لە شێوەکانی ئایین، هێز و ئامادەبوونی ئەو نەما بوو.» Testimonies, volume 5, 207–210.
The illustration of God’s judgment that Sister White is identifying in the passage is the judgment brought upon the city of Jerusalem, which in the last days is the Seventh-day Adventist church. The judgment is finalized at the Sunday law, for it is there that the seal of God and mark of the beast are impressed. Ezekiel chapter eight identifies four escalating abominations. The first verse emphasizes the vision is to be understood just before probation closes by identifying the fifth day of the sixth month of the sixth year.
Ay nte aykəs̓a tsʼəq̓ubəł Sister White kʷi q̓ačəlxʷit əs qʷəlutəm, hay čəɬ tə sq̓ʷəq̓ʷəb kʷi God ɬuʔ čəɬ tə city of Jerusalem, kʷi ʔəw̓əxʷ tə last days ɬuʔ tə Seventh-day Adventist church. Hay sq̓ʷəq̓ʷəb čəɬ finalized ʔə tə Sunday law, čəd kʷi ʔəw̓əxʷ təw̓əɬ tə seal of God ɬəgʷə mark of the beast čəd impressed. Ezekiel chapter eight čəɬ identifies four escalating abominations. Tə first verse čəɬ emphasizes kʷi hay vision čəd to be understood just before probation closes ʔə čəd identifying tə fifth day of tə sixth month of tə sixth year.
Ezekiel did not need to include that historical point of reference. He could have simply written, “And it came to pass as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me.” The fact that he included the reference to the day before “666,” is a prophetic reference for students of prophecy. The reference for those who have the victory of the number of the beast’s name know “666,” is an element of the Revelation of Jesus Christ, which is unsealed just before probation closes. They know this for they are the people of God, that according to Peter, “in times past were not the people of God.”
Հեզեկիելը պարտավոր չէր ներառել այդ պատմական հղման կետը։ Նա կարող էր պարզապես գրել. «Եվ եղավ, երբ ես նստած էի իմ տանը, և Հուդայի ծերերը նստած էին իմ առաջ, որ այնտեղ Տեր Աստծու ձեռքը իջավ ինձ վրա»։ Այն փաստը, որ նա ներառեց «666»-ից առաջ եղող օրվա հղումը, մարգարեական հղում է մարգարեության ուսանողների համար։ Հղումն այն մարդկանց համար է, ովքեր հաղթանակ ունեն գազանի անվան թվի նկատմամբ և ճանաչում են «666»-ը, որպես Հիսուս Քրիստոսի Հայտնության մի տարր, որը կնիքից բացվում է փորձաշրջանի փակվելուց անմիջապես առաջ։ Նրանք դա գիտեն, որովհետև նրանք Աստծու ժողովուրդն են, որոնք, ըստ Պետրոսի, «նախկին ժամանակներում Աստծու ժողովուրդը չէին»։
In 1 Peter chapter two the people who are now the people of God, “have tasted that the Lord is gracious.” They are those who have prophetically “eaten” the word of God, as opposed to those who refused to eat the word of God. All the prophets speak of the last days, and in John chapter six, Jesus gave the message that His disciples must eat His flesh and drink His blood. In that chapter the disciples that refused to eat His flesh and drink His blood, did so in verse sixty-six.
1 Պետրոսի երկրորդ գլխում նրանք, ովքեր այժմ Աստծու ժողովուրդն են, «ճաշակել են, որ Տէրը բարի է»։ Նրանք են նրանք, ովքեր մարգարեաբար «կերել» են Աստծու խոսքը՝ ի հակադրություն նրանց, ովքեր հրաժարվեցին ուտել Աստծու խոսքը։ Բոլոր մարգարեները խոսում են վերջին օրերի մասին, և Հովհաննեսի վեցերորդ գլխում Հիսուսը տվեց այն պատգամը, որ Իր աշակերտները պետք է ուտեն Իր մարմինը և խմեն Իր արյունը։ Այդ գլխում այն աշակերտները, ովքեր հրաժարվեցին ուտել Իր մարմինը և խմել Իր արյունը, այդպես վարվեցին վաթսունվեցերորդ համարում։
From that time many of his disciples went back, and walked no more with him. John 6:66.
Agtan ahor, an maragkál han iya mga disipulos binalik, ngan waray na maglakat upod ha iya. Juan 6:66.
The wise who eat the flesh and drink the blood of Christ in the last days, understand that Christ as Palmoni, is the Wonderful Numberer, and they recognize His signature when it is presented. The number “665,” in the opening verse of Ezekiel eight, is there, for any who wish to see, that it is identifying at least two important prophetic points. The first is that the message is to be understood as covering a period of time before the Sunday law. The second is that the number “666” is in one of only two verses in the book of Revelation, that is qualified by identifying that the “wise” would understand in the last days.
Ахыр заманнарда Мәсихниң әтни йәп, қенини ичидиған дана кишиләр, Мәсихниң Палмони сүпитидә Һәйран Қалдурғучи Санақчи екәнлигини чүшиниду вә Униң имзаси көрситилгәндә уни тонуйду. «665» дегән сан Әзқиял китави сәккизинчи бабниң ечилиш айитидә, көрүшни халайдиған һәрким үчүн, кәм дегәндә икки муһим пәйғәмбәрлик нуқтини көрситиш үчүн туриду. Биринчиси шуки, бу хәвәр Йәкшәнбә қанунидин бурунқи вақит мәзгилини өз ичигә алидиған қилип чүшинилиши керәк. Иккинчиси шуки, «666» дегән сан Вәһий китавидики пәқәт икки айәтниң биридә болуп, у ахыр заманларда «дана»ларниң чүшинидиғанлиқи көрситилип шәрт қилинған.
Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:18.
Agyemang. Ma nea ɔwɔ nhumu no nkan aboa no nɔma no; efisɛ ɛyɛ onipa bi nɔma, na ne nɔma no yɛ ahansia ne aduosia nsia. Adiyisɛm 13:18.
The “wise” who understand the increase of knowledge in the last days, when the Revelation of Jesus Christ is unsealed will know that “666,” is an important prophetic symbol for they will have gotten victory over the number. Ezekiel therefore introduces an escalating rebellion in chapter eight, that is represented by four increasing abominations. The final identifies the foolish as bowing down to the sun, thus marking the judgment of Jerusalem (Adventism), in the last days. That judgment takes place in the fourth generation. The four abominations are the symbols of the four generations of Laodicean Adventism.
ܚܟܝ̈ܡܐ ܕܡܣܬܟܠܝܢ ܠܣܘܓܐܐ ܕܝܕܥܬܐ ܒܝܘܡ̈ܬܐ ܐܚܪ̈ܝܐ، ܟܕ ܓܠܝܢܐ ܕܝܫܘܥ ܡܫܝܚܐ ܡܬܦܬܚ، ܢܕܥܘܢ ܕ«666» ܗܘ ܪܡܙܐ ܢܒܝܘܬܝܐ ܪܒܐ ܐܝܟ ܕܩܢܘ ܙܟܘܬܐ ܥܠ ܡܢܝܢܗ. ܡܛܠ ܗܢܐ ܚܙܩܝܐܝܠ ܡܥܠ ܡܪܕܘܬܐ ܕܡܬܪܒܝܐ ܒܦܪܩܐ ܬܡܢܝܐ، ܗܝ ܕܡܬܬܚܙܝܐ ܒܐܪܒܥ ܬܘܥܒ̈ܬܐ ܕܙܝܕܢ. ܘܐܚܪܝܬܐ ܡܚܘܝܐ ܠܣܟ̈ܠܐ ܟܕ ܣܓܕܝܢ ܠܫܡܫܐ، ܘܗܟܢܐ ܡܛܒܥܐ ܕܝܢܗ ܕܐܘܪܫܠܡ (Adventism) ܒܝܘܡ̈ܬܐ ܐܚܪ̈ܝܐ. ܗܢܐ ܕܝܢܐ ܗܘܐ ܒܕܪܐ ܪܒܝܥܝܐ. ܐܪܒܥ ܬܘܥܒ̈ܬܐ ܐܢܝܢ ܪ̈ܡܙܐ ܕܐܪܒܥܐ ܕܪ̈ܐ ܕܐܕܒܢܛܝܣܡܐ ܕܠܐܘܕܝܩܝܐ.
The first generation began in 1863, with the rebellion against Moses’ oath of “seven times.” Twenty-five years later, the rebellion of 1888 was manifested. Thirty-one years later the rebellion of 1919 occurred, represented by W. W. Prescott’s book, “The Doctrine of Christ”. Thirty-eight years after that, in 1957, the rebellion represented by the book, “Questions on Doctrine” took place. We will now begin to demonstrate why these four waymarks align with the four abominations of Ezekiel eight.
Aki azuy ni 1863, ka alha [mayan] ay katurugad na laban kadagiti “pitopito a daras” a sapata ni Moises. Kalpasan ti duapulo ket lima a tawen, naiparangarang ti panagrebelde idi 1888. Kalpasan ti tallopulo ket maysa a tawen, napasamak ti panagrebelde idi 1919, a naitakder babaen iti libro ni W. W. Prescott, “The Doctrine of Christ”. Kalpasan manen iti tallopulo ket walo a tawen, idi 1957, napasamak ti panagrebelde a naitakder babaen iti libro, “Questions on Doctrine”. Ita rugiantayon nga ipakita no apay a dagitoy uppat a waymark ket umannatup kadagiti uppat nga abominasion iti Ezekiel walo.
In 1863, Laodicean Adventism introduced a new chart to replace the two charts that were fulfillments of Habakkuk chapter two’s command to, “write the vision and make it plain upon tables.” The 1863 chart dropped the “seven times” from the prophetic illustration, as it had been on the two sacred charts along with the 1260, 1290, and 1335. In Habakkuk the command identified that the tables (in the plural) would be published in a fashion that, “he may run that readeth it.” The 1863 chart was so far off the mark, that it required a handout of explanation to go with it. It was not possible to look at the 1863 chart and “run” without an extra handout.
No ano de 1863, o adventismo laodiceano introduziu um novo quadro para substituir os dois quadros que eram cumprimentos da ordem de Habacuque capítulo dois de “escreve a visão e torna-a bem legível sobre tábuas”. O quadro de 1863 suprimiu os “sete tempos” da ilustração profética, assim como estes figuravam nos dois quadros sagrados juntamente com os 1260, 1290 e 1335. Em Habacuque, a ordem identificava que as tábuas (no plural) seriam publicadas de tal maneira que “a possa ler até quem passa correndo”. O quadro de 1863 se desviava tanto do padrão, que exigia um folheto explicativo para acompanhá-lo. Não era possível olhar para o quadro de 1863 e “correr” sem um folheto adicional.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Uwaŋŋa naŋin n'anya mm, na ɔse, Kyerɛw anisoadehunu no, na ma emu nna adi pefee wɔ apono so, sɛnea nea ɔkenkan no betumi atu mmirika. Habakkuk 2:2.
The 1863, chart was a counterfeit designed to cover up the true, just as William Miller saw in his dream. The two sacred charts were the symbol of the covenant that Christ made with the people who had just taken the position as the true Protestant horn of the earth beast. Those two charts represented a symbol of the covenant relationship between the Millerites and Christ, who suddenly came to His temple in 1844, and when He came, He came as the Messenger of the Covenant. Ancient Israel illustrates modern Israel, and when Christ took ancient Israel out of the bondage of Egypt, He typified the time when He was to take modern Israel out of the bondage of twelve hundred and sixty years of papal rule. Sister White repeatedly upholds these two histories as parallel histories.
1863-тәи, адиаграмма хазынаҵәҟьам, ииашаны иҟаз ашьҭаҵәараны иҟаҵан, Уильям Миллер иԥсхыҭ аҟны иибаз еиԥш. Аԥшь charts ҩба Христос адгьылшәарыцақәа рыдгьыл аџьабаа рыдгьыл аикәшаҳаҭра иасимволын, урҭ ааигәаҵәҟьа адгьылшәарыцақәа рыдгьыл иашатәи протестанттә рога еиԥш аҭыԥ рыман. Адиаграммақәа ҩба Миллер-иҳатәқәа билән Христос рыбжьара аикәшаҳаҭратә еизыҟазаашьа асимволын, 1844 шықәсазы Аиҭабырсҭақәахь изыҟалаз Иара, уаанӡа ианааи, Аиқәшаҳаҭра Ацҳаражәҳәаҩ иаҳасабала иааи. Бжьаратә Израиль ҿыц Израиль иаҿырԥшуп, Христос бжьаратә Израиль Египеттәи аҭынчра-ақәымчратә ҵахра аҟынтәи даналгоз, уи аҵара иасимволын, ианаамҭаз Иара ҿыц Израиль папатәи ахадгыларҭа 1260 шықәса рыҭҟынтә даналгоз. Аҳәсаҩ Шәыта еиҭеиҳәалоит ари аҩ-ҭоурыхк еиԥш-еиԥшу аҭоурыхқәа ҳәа.
“Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.
«Բոլոր անցած դարերի կուտակված լույսը փայլում է մեզ վրա։ Իսրայելի մոռացկոտության արձանագրությունը պահպանվել է մեր լուսավորման համար։ Այս դարում Աստված Իր ձեռքն է մեկնել՝ դեպի Ինքն Իրեն ժողովելու ամեն ազգից, ցեղից և լեզվից մի ժողովուրդ։ Գալուստի շարժման մեջ Նա գործել է հանուն Իր ժառանգության, ինչպես որ գործեց իսրայելացիների համար՝ նրանց Եգիպտոսից առաջնորդելիս։ 1844 թվականի մեծ հիասթափության մեջ Նրա ժողովրդի հավատը փորձվեց, ինչպես եբրայեցիներինը Կարմիր ծովի մոտ»։ Վկայություններ, հատոր 8, 115, 116։
When the Lord entered into covenant with ancient Israel, He gave two tables to represent the covenant relationship. When the Lord entered into covenant with modern Israel, He gave two tables to represent the covenant relationship. The two tables of the Ten Commandments typify Habakkuk’s two tables. He gave them the two tables shortly after the Red Sea crossing, which Sister White aligns with the great disappointment of 1844. Shortly after 1844, in terms of prophetic history, the Lord produced the second table. Ancient Israel was made the depositaries of God’s law, and modern Israel was made the depositaries of not only God’s law, but also those great prophetic truths.
मरा प्रभु जब प्राचीन इस्राएलसँग वाचामा प्रवेश गर्नुभयो, उहाँले वाचा-सम्बन्धको प्रतिनिधित्व गर्न दुईवटा पाटी दिनुभयो। मरा प्रभु जब आधुनिक इस्राएलसँग वाचामा प्रवेश गर्नुभयो, उहाँले वाचा-सम्बन्धको प्रतिनिधित्व गर्न दुईवटा पाटी दिनुभयो। दस आज्ञाका ती दुई पाटीहरूले हबक्कूकका दुई पाटीहरूको प्रतीकात्मक रूप धारण गर्छन्। उहाँले ती दुई पाटीहरू लाल समुद्र पार गरेको केही समयपछि दिनुभयो, जसलाई सिस्टर ह्वाइटले 1844 को महान् निराशासँग समरेखित गर्नुहुन्छ। 1844 पछि, भविष्यवाणीसम्बन्धी इतिहासको सन्दर्भमा, प्रभुले दोस्रो पाटी उत्पन्न गर्नुभयो। प्राचीन इस्राएललाई परमेश्वरको व्यवस्थाका भण्डारी बनाइयो, र आधुनिक इस्राएललाई केवल परमेश्वरको व्यवस्थाका मात्र होइन, तर ती महान् भविष्यवाणीसम्बन्धी सत्यहरूका पनि भण्डारी बनाइयो।
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.” Testimonies, volume 5, 455.
“アアターラは、この時代における御自分の教会を、かつて古代イスラエルを召されたように、地における光として立たせるために召された。第一、第二、第三の天使の使命という真理の力強い刃によって、主は彼らを諸教会から、また世から分けて御自分に近づけ、聖なる親しき交わりへと導かれた。主は彼らを御自分の律法の保管者とし、この時代のための預言の大いなる真理を彼らに委ねられた。古代イスラエルに託された聖なる神託と同じく、これらもまた世界に伝えられるべき聖なる信託である。” 『教会へのあかし』第5巻、455。
The first two Commandments identify God’s hatred for idolatry, and in those first two Commandments He identifies that judgment is carried out unto the third and fourth generations, for He identifies that He is a jealous God.
Eɣef timḍfin n tazwart snat ssenqedent akukru n Ṛebbi i tẓaduri, deg-sent timḍfin-a ti snat tazwart yeskan-d belli lḥukm yettwasel almi d tis kraḍ d tis ukuẓ n yisuta, acku yeskan-d belli netta d Aṛebbi amḥaṣṣer.
“The law was not spoken at this time exclusively for the benefit of the Hebrews. God honored them by making them the guardians and keepers of His law, but it was to be held as a sacred trust for the whole world. The precepts of the Decalogue are adapted to all mankind, and they were given for the instruction and government of all. Ten precepts, brief, comprehensive, and authoritative, cover the duty of man to God and to his fellow man; and all based upon the great fundamental principle of love. ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.’ Luke 10:27. See also Deuteronomy 6:4, 5; Leviticus 19:18. In the Ten Commandments these principles are carried out in detail, and made applicable to the condition and circumstances of man.
“Хууль энэ цаг үед зөвхөн еврейчүүдийн тусын тулд айлдагдаагүй. Бурхан тэднийг Өөрийн хуулийн сахиул, хадгалагчид болгосноор хүндэтгэсэн боловч, тэр нь бүх дэлхийн төлөөх ариун даатгал болон хадгалагдах ёстой байв. Арван тушаалын зарлигууд нь бүх хүн төрөлхтөнд зохицсон бөгөөд, тэдгээр нь бүгдийн сургамж ба захиргаанд зориулан өгөгдсөн юм. Товч, иж бүрэн, эрх мэдэлтэй арван зарлиг нь хүний Бурханд хүлээх үүрэг болон өөрийн ойртон буй хүнд хүлээх үүргийг хамарч байдаг; бөгөөд энэ бүхэн хайр хэмээх агуу суурь үндсэн зарчимд үндэслэсэн байдаг. ‘Чи өөрийн Бурхан Эзэнийг бүх зүрхээрээ, бүх сэтгэлээрээ, бүх хүчээрээ, бүх оюун ухаанаараа хайрла; мөн хөршөө өөрийн адил хайрла.’ Лук 10:27. Мөн Дэд хууль 6:4, 5; Левит 19:18-ыг үз. Арван тушаалд эдгээр зарчмуудыг дэлгэрэнгүйгээр хэрэгжүүлж, хүний байдал ба нөхцөл байдалд нийцүүлэн хэрэглэгдэхүйц болгосон байдаг.
“‘Thou shalt have no other gods before Me.’
«Сенің Менен өзге тәңірлерің болмасын».
“Jehovah, the eternal, self-existent, uncreated One, Himself the Source and Sustainer of all, is alone entitled to supreme reverence and worship. Man is forbidden to give to any other object the first place in his affections or his service. Whatever we cherish that tends to lessen our love for God or to interfere with the service due Him, of that do we make a god.
«Йеҳова, мәңгү, Өзидин-Өзи мәвҗут, яритилмиған Зат, Өзила һәмминиң Мәнбәси вә Сақлап Турғучиси болуп, ялғуз Өзигила әң алий һөрмәт вә ибадәткә лайиқтур. Инсанға сөйгүсидә яки хизмәтидә һәрқандақ башқа бир нәрсигә биринчи орунни бериш мәнъий қилинған. Қәйсини әзиз тутсақки, у Худаға болған муһәббитимизни азайтса яки Униңға тегишлик хизмәтни тосқунлуққа учратса, шуни өзимизгә илаһ қилип алған болимиз. »
“‘Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them.’
«“Уарзондæ нæ сарæзтæ, кæнæ куыд фæзынд бынат, уыцы уæларвы бынаты, кæнæ дæлдзæххы бынаты, кæнæ дзæххы дæлыл цы сывæллæттæ ис, уыдонæй; нæ сæ разы куыв, æмæ сæ нæ лæггад кæn.”»
“The second commandment forbids the worship of the true God by images or similitudes. Many heathen nations claimed that their images were mere figures or symbols by which the Deity was worshiped, but God has declared such worship to be sin. The attempt to represent the Eternal One by material objects would lower man’s conception of God. The mind, turned away from the infinite perfection of Jehovah, would be attracted to the creature rather than to the Creator. And as his conceptions of God were lowered, so would man become degraded.
“Di Kɔmando Mima mienu no bara nokware Nyankopɔn som denam mfonini anaa nsusuwso so. Amanamanaman pii kae sɛ wɔn mfonini no yɛ nsɛnkyerɛnne anaa agyiraehyɛde nko a wɔnam so som Ɔbosom no, nanso Nyankopɔn aka pefee sɛ saa som no yɛ bɔne. Mmɔden a wɔbɔ sɛ wɔde nneɛma a wɔde adeyɛ gyina hɔ ma Ɔdawurada no betew onipa n’adwene a ɔwɔ wɔ Nyankopɔn ho no ase. Adwene a wɔadan afi Yehowa pɛyɛ a enni awiei no ho no, bɛtwe akɔ abɔde no nkyɛn sen Ɔbɔadeɛ no. Na sɛnea n’adwene a ɔwɔ wɔ Nyankopɔn ho no brɛ ase no, saa ara na onipa nso bɛsɛe.”
“‘I the Lord thy God am a jealous God.’ The close and sacred relation of God to His people is represented under the figure of marriage. Idolatry being spiritual adultery, the displeasure of God against it is fitly called jealousy.” Patriarchs and Prophets, 305, 306.
“‘Ndzi Yehovha Xikwembu xa wena ndzi Xikwembu lexi nga ni mavondzo.’ Vuhlanganisi lebyi tshamaka byi ri ekusuhi naswona lebyi kwetsimaka exikarhi ka Xikwembu ni vanhu va xona byi yimeleriwa hi xifaniso xa vukati. Leswi ku gandzela swikwembu swa hava ku nga vuoswi bya moya, ku nga tsakisi ka Xikwembu hikwalaho ka kona ku vuriwa hi mfanelo mavondzo.” Patriarchs and Prophets, 305, 306.
God’s jealousy is especially manifested against idolatry, and it is not a coincidence that the first abomination in Ezekiel chapter eight is “an image of jealousy.”
A komli-bebã ni vemõ la ŋu mía katã ta nɛ́ ɖe nyɔnuwo gblɔwo wɔwɔ me, eye menye nusianu tɔxɛ o be nuvɔ̃ si gbã la si le Ezekiel taadre enyiwo me nye “komli-bebã ƒe nɔnɔmetata aɖe.”
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:1–5.
رَش د سال ششم، د ماه ششم، د میاشتې پر پنځمه ورځ، کله چې زه په خپل کور کې ناست وم او د یهودا مشران راسره زما مخې ته ناست وو، هلته د مالِک خُدائ لاس پر ما نازل شو. بیا ما وکتل، او ګورم چې یو صورت د اور په شان ښکارېده: د هغه د ملا له بڼې نه تر ښکته اور و، او د هغه د ملا له بڼې نه تر پورته د ځلا په شان روڼوالی و، لکه د کهربا رنګ. او هغه د لاس په شان یوه بڼه راوایستله او زه یې د سر د وېښتانو له یوې لټې ونیولم؛ او روح زه د ځمکې او اسمان ترمنځ پورته کړم، او د خُدائ په رویاګانو کې یې بیتالمقدس ته، د هغه دنني دروازې تر درشل پورې چې شمال ته مخامخ وه، یوړم؛ هلته د غیرت د بُت څوکۍ وه، هغه چې غیرت راپاروي. او ګورئ، هلته د اسرائیلو د خُدائ جلال حاضر و، د هغې رویا سره سم چې ما په هواره کې لیدلې وه. بیا هغه راته وویل: اې د انسان زویه، اوس خپلې سترګې د شمال لوري ته پورته کړه. نو ما خپلې سترګې د شمال لوري ته پورته کړې، او ګورم چې د قربانګاه د دروازې په خوله کې، شمال لوري ته، دا د غیرت بُت ولاړ و. حزقیال 8:1–5.
The image of jealousy is the first of four escalating abominations that Ezekiel is shown. The image of jealousy represents the beginning of the first of four generations of escalating rebellion in Adventism. The first generation began in 1863.
Сурети рашк — аввалин аз чаҳор зиштиҳои рӯ ба афзоиш аст, ки ба Ҳизқиёл нишон дода мешавад. Сурети рашк оғози насли аввали чаҳор насли исёни рӯ ба афзоишро дар Адвентизм ифода мекунад. Насли аввал соли 1863 оғоз ёфт.
We will continue this study in the next article.
Aya a kwan soŋ nɛn pɔhɔ ni yam tiriʋɔhɔ kɔ na a gbɛn tɛrɛhɛ ti n daan.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
«ئەزراوەکانی کۆن کەمتر بۆ سەردەمی خۆیان قسەیان کردووە و زیاتر بۆ سەردەمی ئێمە، تاکو پێشبینیکردنیان بۆ ئێمە بەهێز و کاریگەر بێت. “ئەم هەموو شتانەش بەسەریاندا هات بۆ نموونە؛ و نووسران بۆ ئامۆژگاریی ئێمە، ئەوانەی کۆتاییی جیهان گەیشتووەتە سەریان.” 1 Corinthians 10:11. “نە بۆ خۆیان، بەڵکو بۆ ئێمە خزمەتی ئەو شتانەیان دەکرد، کە ئێستا لەلایەن ئەوانەوە کە بە ڕۆحی پیرۆز، ئەوەی لە ئاسمانەوە نێردراوە، ئینجیلیان بۆتان ڕاگەیاندووە، پێتان ڕاپۆرت کراون؛ ئەو شتانەی فریشتەکان ئارەزووی تێڕوانینیان دەکەن.” 1 Peter 1:12....»
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Ариун Бичээс өөрийн эрдэнэсүүдээ энэ эцсийн үеийнхэнд зориулан цуглуулж, нэгтгэн хадгалсан билээ. Хуучин Гэрээний түүхэн дэх бүх агуу үйл явдлууд болон сүр жавхлант үйл хэрэг, харилцаанууд эдгээр эцсийн өдрүүдэд сүм дотор давтагдаж ирсэн бөгөөд давтагдсаар байна.” Selected Messages, book 3, 338, 339.