The rebellion of Laodicean Adventism in 1863, has been typified by the curse pronounced against rebuilding Jericho.
رودۈلگەن 1863-يىلدىكى لائودىكىيە ئادۋېنتىزمىنىڭ ئىسيانى، يەرىخو شەھىرىنى قايتا قۇرۇشقا قارىتا ئېيتىلغان لەنەت ئارقىلىق تىپلاشتۇرۇلغان.
And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.
А ошол убакта Жашыя аларды ант менен милдеттендирип, мындай деди: «Теңирдин алдында бул Жерихо шаарын кайра тургузууга турган адам каргышка калсын: анын пайдубалын өзүнүн тун уулу менен түптөйт, ал эми дарбазаларын өзүнүн кенже уулу менен орнотот». Жашыя 6:26.
The rebellion of Laodicean Adventism in 1863, has been typified by the builders rejecting the corner stone.
ꩬꨮ ꨒꩃꨕꩡꨛ ꨕꨉꨍꩂꨕꩡꨊꨕ ꨕꨍꨕꨗꨍꨊ ꨕꨍꨒꨛ ꨄꨍꨕ ꨖꨍꨓꨕꨗꨍꨊꨕ ꨕꨉꨍꩂꨕꩡꨊꨕ, ꨕꨍꨊꨘꨍꨓꨕ ꨕꨍꨒꨛ ꨒꨘꨗꨍꨕ ꨈꨍꨉꨕ ꨕꨍꨖꨊꨍꨒꨕ ꨃꨍꨕꨈꨍꨓꨕ.
Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. Matthew 21:42, 43.
Jesus qhanakunaman ninqa: ¿Manachu mayqen kutipas Qelqasqakunapi ñawirqankichis kayta: “Rumiqa, wasi ruwaqkuna mana chaskisqanmi, chay kikinmi iskinaq uma rumin tukupun; kayqa Señorpa rurasqanmi, ñawinchiskunapipas musphaypaqmi”? Chayraykun niykichis: Diospa qhapaq suyunqa qankunamanta qechusqa kanqa, hinaspan qosqa kanqa huk nacionman, chaypa rurunñinkunata apamuqman. Mateo 21:42, 43.
The rebellion of Laodicean Adventism in 1863, has been typified by Aaron’s golden calf.
ལོ་ 1863 ལ་ ལེ་ཨོ་ཌི་སི་ཨན་ཨེད་ཝེན་ཊིསམ་གྱི་ངོ་ལོག་དེ་ ཨ་རོན་གྱི་གསེར་གྱི་བ་གླང་གིས་མཚོན་པར་བྱས་ཡོད།
For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:23–25.
چۈنكى ئۇلار ماڭا: «بىزگە ئالدىمىزدا ماڭىدىغان ئىلاھلارنى ياساپ بەرگىن؛ چۈنكى بىزنى مىسر زېمىنىدىن ئېلىپ چىققان ئۇ موسا دېگەن بۇ ئادەمنىڭ قانداق بولۇپ كەتكەنلىكىنى بىلمەيمىز» دېدى. مەن ئۇلارغا: «كىمدە ئالتۇن بولسا، ئۇنى سۇندۇرۇپ چىقارسىن» دېدىم. شۇنىڭ بىلەن ئۇلار ئۇنى ماڭا بەردى؛ ئاندىن مەن ئۇنى ئوتقا تاشلىدىم، ۋە بۇ موزاي چىقىپ قالدى. موسا خەلقنىڭ يالىڭاچ بولۇپ كەتكەنلىكىنى كۆرگەندە—(چۈنكى ھارۇن ئۇلارنى دۈشمەنلىرى ئالدىدا نومۇسقا قالدۇرۇش ئۈچۈن يالىڭاچ قىلىپ قويغانىدى)—. چىقىش 32:23–25.
The rebellion of Laodicean Adventism in 1863, has been typified by Jeroboam’s two golden calves.
ڕەخنەگریی ئەدوێنتیستی لاودیسیا لە ساڵی 1863دا، بە دوو گوی زرێنەکەی یەروبعام نمونەکراوە.
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. 1 Kings 12:27–29.
ئهگهر ئهم گهله بڕوات بۆ ئهوهی قوربانی له ماڵی یەزدان له ئۆرشهلیم بکات، ئهوا دڵی ئهم گهله دووباره دهگهڕێتهوه بۆ گهورهی خۆیان، واتە ڕحبعام پاشای یەهودا، و من دهکوژن و دووباره دهگهڕێنهوه بۆ ڕحبعام پاشای یەهودا. لهبهر ئهوه پاشا ڕاوێژی کرد، و دوو گوێرهزێڕی زێڕینی دروست کرد، و پێیانی وت: بۆ ئێوه زۆر گرانە بەرز بن بۆ ئۆرشهلیم؛ ئاوا، ئهی ئیسرائیل، ئهمانه خوداکانتانن که له خاکی میسر هێنایانه دهرهوه. یهکێکیان لهبێتئێل دانا، و ئهوی دیکهی له دان دانا. 1 Kings 12:27–29.
The rebellion of Laodicean Adventism in 1863, has been typified by the prophet from Judah who died between the ass and the lion.
1863 йылдағы Лаодикия адвентизмының фетнәһе Йәһүҙән булған пәйғәмбәр менән типологик рәүештә сағылдырылған; ул ишәк менән арыҫлан араһында үлде.
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. 1 Kings 13:23, 24.
ئەمەش ڕوویدا دوای ئەوەی نان خوارد و دوای ئەوەی خواردەوە، کە گۆرخرەکەی بۆ ئەو پێغەمبەرەی گەڕاندبوویەوە زین کرد. کاتێک ڕۆیشت، شێرێک لەسەر ڕێگاکە پێی گەیشت و کوشتی؛ لاشەی لەسەر ڕێگاکە فڕێدرابوو، گۆرخرەکەش لەلای داوەستابوو، شێرەکەش هەروەها لەلای لاشەکە وەستابوو. ١ پاشایان ١٣:٢٣، ٢٤.
The rebellion of Laodicean Adventism in 1863, has been typified by the tenth test of ancient Israel that began their wandering in the wilderness.
ምፅዋር ላኦዲቂያዊ አድቬንቲዝም በ1863 ዓ.ም. ያሳየው ዐመፅ፣ የጥንታዊቱ እስራኤል በምድረ በዳ መንከራተቷን ያስጀመረው አሥረኛው ፈተና እንደ ምሳሌ ተቀርቦበታል።
But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:21–23.
परन्तु, जैसा मैं जीवित हूँ, निश्चय सारी पृथ्वी यहोवा की महिमा से परिपूर्ण हो जाएगी। क्योंकि वे सब पुरुष जिन्होंने मेरी महिमा और मेरे उन चिन्हों को देखा है, जो मैंने मिस्र और जंगल में किए, और अब दस बार मेरी परीक्षा ली है, और मेरी वाणी नहीं मानी है—निश्चय ही वे उस देश को न देखेंगे, जिसकी शपथ मैंने उनके पितरों से खाई थी; और जिन-जिन ने मुझे क्रोधित किया है, उनमें से कोई भी उसे न देखेगा। परन्तु मेरा दास कालेब, क्योंकि उसमें औरों से भिन्न आत्मा थी, और उसने पूर्ण रीति से मेरा अनुसरण किया है, उसे मैं उस देश में पहुँचाऊँगा जहाँ वह गया था; और उसका वंश उसका अधिकारी होगा। गिनती 14:21–23.
The apostle Paul taught:
Apostol Polos shunday ta’lim bergan:
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.
आसी बात सभ तिनका लेल उदाहरणक रूपमे घटल, आ ओ सभ हमरा लोकनिक चेतावनीक लेल लिखल गेल अछि, जाहि पर संसारक अन्तिम काल आबि पहुँचल अछि। 1 Corinthians 10:11.
Commenting on that prophetic principle, Sister White said:
Tsa sàkad-e me tenetsel ti dayta a naimpadtoan a principio, kinuna ni Sister White:
“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. . . .
«ناخەزانی پێشوو هەریەکەیان کەمتر بۆ سەردەمی خۆیان قسەیان کردووە و زیاتر بۆ سەردەمی ئێمە، بۆیە پێشبینییەکانیان بۆ ئێمە کاریگەر و بەهێزن. “ئەم هەموو شتانە بۆیان ڕوویدا وەک نموونە؛ و نووسران بۆ ئاگادارکردنەوەی ئێمە، ئەوانەی کۆتاییەکانی جیهان گەیشتووەتە سەرمان.” 1 Corinthians 10:11. “نە بۆ خۆیان، بەڵکو بۆ ئێمە خزمەتی ئەو شتانەیان دەکرد، کە ئێستا بەوانەی کە بە ئینجیلی پیرۆز بەهۆی ڕۆحی پیرۆزەوە کە لە ئاسمانەوە نێردراوە بۆتان ڕاگەیەندراوە؛ ئەو شتانەی فریشتەکان ئارەزووی ئەوە دەکەن تێیان بڕوانن.” 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.
«እቲ መጽሓፍ ቅዱስ ንዚ ዳሕረዋይ ትውልዲ መዝገባቱ ኣኪቡን ኣብ ሓደ ኣኪሉን ኣሎ። ኩሉ እቲ ዓበይቲ ፍጻመታትን ከቢድ ስርዓታዊ ኣጋጣሚታትን ናይ ታሪኽ ብሉይ ኪዳን ኣብዚ ዳሕረዎት መዓልታት ኣብ ቤተ ክርስቲያን ተደጊሞም ነበሩ፣ እዮምውን ይደጋገሙ ኣለዉ።» Selected Messages, book 3, 338, 339.
The message of the latter rain, according to Isaiah, is a message, for he identifies that the wicked will refuse to hear it, and he describes that message as “line upon line”.
Abisakambwe eby’enkuba ey’oluvannyuma, nga Isaaya bw’akiraga, bwe bubaka; kubanga alaga nti ababi baligaana okubuwulira, era annyonnyola obubaka obwo ng’“olunyiriri ku lunyiriri.”
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
توہہ کوں علم کون سکھائِندو؟ این عقیدو کون سمجھائِندو؟ انہنِکاں جیکاں کھیرا توں چھُڑایا ویا آہن، این چھاتیئُن توں جدا کیتا ویا آہن۔ چھوجو حکم اُتے حکم ہُجِی، حکم اُتے حکم؛ سطر اُتے سطر، سطر اُتے سطر؛ ہتھوڑو جیرو تھوڑو ہِتے، این تھوڑو اُتے۔ چھوجو اوہ ہکڙن اٹڪندڙن چپن این ہک ٻئی زُبان سان ہِن قوم سان گلھائِندو۔ جنہنِکاں ہُن چیو: “ہی اُہا آرام آہے جِن سان تُساں ٿڪيلَکاں آرام ڏيئی سگھو ٿا؛ این ہی تازگی آہے؛” پر اوہ نہ سُڻڻ چاہِندا ہُئا۔ پر خداوند جو کلام انہنِکاں لءِ حکم اُتے حکم، حکم اُتے حکم؛ سطر اُتے سطر، سطر اُتے سطر؛ ہِتے تھوڑو، این اُتے تھوڑو تھی وئی؛ تہ جِیئن اوہ وڃن، این پٺِتی ڊِڳن، این ڀڄي پون، این ڦاسن، این پڪڙیا وڃن۔ یسعیاہ 28:9–13۔
Of the six lines we have just identified, and there are of course others we have not pointed out, one emphasizes 1863, as the end of a progressive test that led to wandering in the wilderness. Two emphasize a former covenant people being passed by and replaced by a new chosen people. One marks a curse for rebuilding something that was intended to be left destroyed and abandoned under God’s curse as it was, and another marks a curse for returning where you were forbidden to go. Two provide examples of counterfeits of the two tables of the Ten Commandments, that represented Habakkuk’s two tables.
Hain líne kuéra seis rehegua, ñande roikuaaukáva ko’ág̃aite, ha oĩramo jepe ambuekuéra ndoromombe’úiva, peteĩ omomba’e 1863 arýpe, peteĩ prueba progresiva paha ramo ogueraháva tavayguakuéra ñemondory desiértope. Mokõi omomba’e peteĩ tetã ymagua pacto rehegua ojehejaha ykére ha oñemyengoviaha peteĩ tetã pyahu poravopyrévare. Peteĩ ohechauka peteĩ jehovasa vai oñemopu’ãjeývo mba’e ojehejáva’erãva oñehundi ha oñemboyke hag̃ua Tupã jehovasa vai guýpe, ha ambue ohechauka peteĩ jehovasa vai ojevyjeývo pe tenda nde rehe oñembotove haguépe reho hag̃ua. Mokõi ome’ẽ techapyrã umi falsificación rehegua umi mokõi tabla Diez Mandamiento rehegua, ha umíva orepresentáva Habacuc rembiapoukapy mokõi tabla.
The golden calves of Aaron and Jeroboam represent a counterfeit image of jealousy, that represented the counterfeit 1863 chart. When brought together, the two witnesses of Aaron and Jeroboam teach that Habakkuk’s two tables represent one table, the very same way the two tables of the Ten Commandments represent one law of God. Together they become one symbol, that is made up of two when they are brought together. The same prophetic dynamics of the two tables of the law of God exist in Habakkuk’s two tables, and together Aaron and Jeroboam’s counterfeits address that prophetic phenomenon.
هارون ۋە ياروبئامنىڭ ئالتۇن موزايلىرى ھەسەتنىڭ يالغان سۈرىتىگە ۋەكىللىك قىلىدۇ؛ بۇ، 1863-يىللىق يالغان جەدۋەلگە ۋەكىللىك قىلغان ئىدى. بۇ ئىككىسى بىرلەشتۈرۈلگەندە، ھارۇن ۋە ياروبئامنىڭ ئىككى گۇۋاھچىسى ھەبەققۇقنىڭ ئىككى تاختىسىنىڭ بىر تاختىغا ۋەكىللىك قىلىدىغانلىقىنى ئۆگىتىدۇ؛ خۇددى ئون ئەمرنىڭ ئىككى تاختىسى خۇدانىڭ بىر قانۇنىغا ۋەكىللىك قىلغاندەك. ئۇلار بىرلىكتە، بىرلەشتۈرۈلگەندە ئىككىدىن تەركىب تاپقان بىر بەلگە بولۇپ قالىدۇ. خۇدانىڭ قانۇنىدىكى ئىككى تاختىنىڭ ئوخشاش پەيغەمبەرلىك ھەرىكىتى ھەبەققۇقنىڭ ئىككى تاختىسىدىمۇ مەۋجۇت، ۋە ھارۇن بىلەن ياروبئامنىڭ يالغان نۇسخىلىرى بىرلىكتە شۇ پەيغەمبەرلىك ھادىسىسىنى بايان قىلىدۇ.
The first generation of Adventism has been typified by the image of jealousy in Ezekiel chapter eight. The vision that begins on the fifth day, of the sixth month in the sixth year in chapter eight of Ezekiel, continues into chapter nine, where the sealing of the one hundred and forty-four thousand is represented. When addressing the illustration of the sealing of chapter nine, Sister White includes the attribute of God’s character that identifies that it is in the third and fourth generation where God judges those who are disobedient. She therefore incorporates the truth associated directly with the second commandment, which is the commandment that forbids the worship of idols, as were Aaron’s and Jeroboam’s golden calves.
अड्भेन्टवादको पहिलो पुस्तालाई इजकिएल अध्याय आठमा भएको ईर्ष्याको मूर्तिद्वारा प्रतिरूपित गरिएको छ। इजकिएलको अध्याय आठमा छैटौँ वर्षको छैटौँ महिनाको पाँचौँ दिनमा आरम्भ भएको दर्शन अध्याय नौसम्म जारी रहन्छ, जहाँ एक लाख चवालीस हजारको छाप लगाइने कार्य प्रस्तुत गरिएको छ। अध्याय नौको छाप लगाइने दृष्टान्तबारे सम्बोधन गर्दा, सिस्टर ह्वाइटले परमेश्वरको चरित्रको त्यो विशेषता समावेश गर्नुहुन्छ, जसले यो चिनाउँछ कि परमेश्वरले अनाज्ञाकारीहरूलाई तेस्रो र चौथो पुस्तामा न्याय गर्नुहुन्छ। त्यसकारण, उहाँले सीधै दोस्रो आज्ञासँग सम्बन्धित सत्यलाई पनि समावेश गर्नुहुन्छ, जुन मूर्तिपूजा गर्न निषेध गर्ने आज्ञा हो, जस्तै हारून र यारोबामका सुनका बाछाहरू।
“‘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.’
“‘Acun ma man naka lino yə, həwətakəwət gəfakakkena yə nəsihəf mədayəf a yi təhəf adəkək yə nətəm; aca Ubbə yəwuna asə, Dəl aw tsakadəw birni ngəlay, tsakadəw Urushalima ngəlay, kəfagada alama a daren garta mutanen da ke nishi kuma suke kuka saboda dukan ababen banƙyama da ake yi a tsakiyarta. Kuma ga sauran kuwa ya ce a kunnuwana, Ku bi bayansa cikin birnin, ku kashe: kada idonku ya tausaya, kada ku ji ƙai: ku hallaka ƙwarai tsofaffi da samari, ‘yan mata da ƙananan yara da mata: amma kada ku kusaci kowane mutum wanda alamar take a kansa; kuma ku fara daga Wurina Mai Tsarki. Sai suka fara daga dattawan da suke a gaban haikalin.’”
“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.
“Jesusajjaa teessoo qulqullinaa iddoo qulqulluu samii keessaa dhiisee uffata haaloo uffatee, warra ifa Waaqayyo isaaniif kenneef deebii hin kennine irratti firdiiwwaniin dheekkamsa Isaa dhangalaasuuf jedhu. ‘Sababii murtiin hojii hamaa irratti saffisaan hin raawwataminiif, kanaaf onneen ilmaan namootaa hammina hojjechuuf guutummaatti keessatti jabaatee jira.’ Gooftaan obsaafi dhaabbata dheeraa isaanitti agarsiise sanaan qalbiin isaanii laafuu mannaa, warri Waaqayyoon hin sodaannee fi dhugaa hin jaallanne karaa isaanii hamaa keessatti garaa isaanii jabeessu. Garuu obsa Waaqayyoo illee daangaan qaba; baay’een isaanii daangaawwan kana darbaa jiru. Isaan daangaa ayyaanaa irra darbaniiru; kanaaf Waaqayyo gidduu seenee ulfina Isaa mataa Isaa ni falma.”
“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.
«Ամորացիների մասին Տերն ասաց. «Չորրորդ սերնդում նրանք նորից այստեղ պիտի գան, որովհետև ամորացիների անօրենությունը դեռևս չի լրացել»։ Թեև այս ազգը աչքի էր ընկնում իր կռապաշտությամբ և ապականությամբ, այն դեռևս չէր լցրել իր անօրենության բաժակը, և Աստված չէր հրամայի նրա լիակատար կործանումը։ Ժողովուրդը պիտի տեսներ, որ աստվածային զորությունը հայտնվում է ակնառու կերպով, որպեսզի նրանք արդարանալու ոչ մի պատճառ չունենային։ Գթառատ Արարիչը պատրաստ էր համբերել նրանց անօրենությանը մինչև չորրորդ սերունդը։ Ապա, եթե դեպի լավը որևէ փոփոխություն չերևար, Նրա դատաստանները պիտի իջնեին նրանց վրա»։
“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.
«بېخەتە هەستیارلیق بىلەن، چەکسزلەر ئىگىسى ھەممە مىللەتلەر بىلەن بولغان ھېسابنى يەنىلا ساقلاپ كەلمەكتە. ئۇنىڭ رەھمىتى تەۋبەگە چاقىرىشلار بىلەن سۇنۇلۇپ تۇرغان مەزگىلدە، بۇ ھېساب ئوچۇق قالىدۇ؛ لېكىن رەقەملەر خۇدا بەلگىلەپ قويغان مەلۇم بىر مىقدارغا يەتكەندە، ئۇنىڭ غەزىپىنىڭ خىزمىتى باشلىنىدۇ. ھېساب تاقىلىدۇ. ئىلاھىي سەۋر-تاقەت ئاخىرلىشىدۇ. ئۇلارنىڭ پايدىسى ئۈچۈن رەھم-شەپقەتنىڭ يالۋۇرۇشى ئەمدى بولمايدۇ.»
“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.
“Prophet hma chu kum tam tak chhung thil lo awm turte a en a, he hun hi a hmu vek a ni. He hunlai hnamte hi khawngaihna danglam loh leh hriat tawh loh avangin an dawngtu an ni. Vana malsawmna ṭha berte chu an hnenah pêk an ni tawh a; mahse an chungah chapo, duh-am, milem bia, Pathian hmuhsitna leh lawmthu sawi lohna hniam tak chu ziak a ni. Anni chu Pathian nêna an chhiarbu an khar vat mêk a ni.”
“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.
“Но то, что заставляет меня трепетать, — это то, что те, кто имел величайший свет и преимущества, осквернились господствующим беззаконием. Под влиянием окружающих их неправедных многие, даже из тех, кто исповедует истину, охладели и увлекаются мощным потоком зла. Всеобщее презрение, изливаемое на истинное благочестие и святость, приводит к тому, что те, кто не пребывает в тесной связи с Богом, утрачивают благоговение перед Его законом. Если бы они следовали свету и повиновались истине от сердца, этот святой закон казался бы им ещё более драгоценным именно тогда, когда его так презирают и отвергают. По мере того как неуважение к Божьему закону становится всё более явным, разграничительная линия между соблюдающими его и миром проявляется всё отчётливее. Любовь к Божественным предписаниям возрастает у одного класса по мере того, как презрение к ним возрастает у другого класса.”
“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.’
“Krísis náà ti sún mọ́lẹ̀ gidigidi. Àwọn nọ́mbà tí ń pọ̀ sí i lọ́pọ̀lọpọ̀ fi hàn pé àkókò ìbẹ̀wò Ọlọ́run ti fẹ́rẹ̀ dé. Bí ó tilẹ̀ jẹ́ pé kò fẹ́ láti jẹ̀bi, síbẹ̀síbẹ̀ yóò jẹ̀bi, ó sì máa ṣe bẹ́ẹ̀ lọ́nà kíákíá. Àwọn tí ń rìn nínú ìmọ́lẹ̀ yóò rí àwọn àmì ewu tí ń sún mọ́lẹ̀; ṣùgbọ́n wọn kò gbọ́dọ̀ jókòó ní ìdákẹ́jẹ̀, nínú ìretí àìní àníyàn nípa ìparun náà, tí wọn ń tù ara wọn nínú pẹ̀lú ìgbàgbọ́ pé Ọlọ́run yóò bo àwọn ènìyàn Rẹ̀ ní ọjọ́ ìbẹ̀wò. Rárá pátápátá. Wọ́n gbọ́dọ̀ mọ̀ pé ojúṣe wọn ni láti ṣiṣẹ́ takuntakun láti gbà àwọn ẹlòmíràn là, níwọ̀n bí wọ́n ti ń fi ìgbàgbọ́ alágbára wo Ọlọ́run fún ìrànlọ́wọ́. ‘Àdúrà onítara tí olódodo bá gbà ń ṣiṣẹ́ púpọ̀.’”
“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.
«خەمیرمایەی خوداپەرستی هێشتا بە تەواوی هێزی خۆی لەدەست نەداوە. لەو کاتەی مەترسی و دڵتەنگیی کڵێسا لە گەورەترین ئاستدایە، ئەو کۆمەڵە کەمەی کە لە ڕووناکیدا وەستاون، هەناسەی حەسرەت دەکێشن و هاوار دەکەن بۆ ئەو قێزەونانەی لە ناو خاکدا ئەنجام دەدرێن. بەڵام بە تایبەتی نوێژەکانیان بەرزدەبنەوە لە پێناوی کڵێسا، چونکە ئەندامەکانی بە شێوازی جیهان هەڵسوکەوت دەکەن.»
“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.
“Hilanen sypadan prartananakay qhanan chiqan suma qhispichisqan runakuna mana yanqallachu kanqa. Señor p’unchaw chayamunqa cheqanman kutichiq hina, chayllataq hamunqa tukuy chaykunapa amachaqnin hina, pikunachus iñiyta ch’uyallapi waqaychaspa, kay pachamanta mana qhelliykusqa karqanku. Kay pachapin Dios prometisqa kachkan kikinpa akllasqankunata cheqanman kutichinanta, payman tuta p’unchaw waqaspa qapariqkunata, mayqinpas payqa unayta suyachispapas.”
“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.
«Бұйрық мынау: “Қаланың ішімен, Иерусалимнің ішімен өт те, оның ортасында жасалып жатқан барлық жиіркенішті істер үшін күрсініп, жылайтын адамдардың маңдайына белгі қой”. Осы күрсініп, жылайтындар өмір сөздерін жариялап жүрген еді; олар әшкереледі, кеңес берді және жалбарынды. Құдайдың абыройын төгіп жүрген кейбіреулер тәубеге келіп, Оның алдында жүректерін кішірейтті. Бірақ Жаратқан Иенің ұлылығы Исраилден кетіп қалған еді; көпшілігі әлі де діннің сыртқы рәсімдерін жалғастырып жүргенімен, Оның күші мен қатысуы жоқ еді». Testimonies, 5-том, 207–210.
To rightly divide the vision of the sealing as set forth by Ezekiel, it is essential to understand the four generations of Adventism. Sister White begins the passage we selected by directly referencing Ezekiel chapter nine, and the portion we have selected also ends with a direct reference of Ezekiel chapter nine. In the passage she says of Ezekiel, “The prophet, looking down the ages, had this time presented before his vision.” Ezekiel saw the circumstances that are occurring during the sealing of the one hundred and forty-four thousand.
Iri dadorob ked pagberked el ngii el uchul a chisel a meketmokl er a mokteklechad el tekoi ra Ezekiel, a lom el mo medengei a te ngii a ulechellit el eanged er a diak el diak el Adventism. Sister White a omesodel a cheldebei el tekoi a kmal melemalt era Ezekiel kapitel 9, e a blai a tekoi a ngak a uchul ngii a ultutelel a melemalt er a Ezekiel kapitel 9. Er a cheldebei a ngilk, e diak a lechub e bolechad er a Ezekiel: “A prophet, a omes er ngii a klou el sils me a bo lmuut el ralm, a mengmasech a ta el kot el taem a omes a melemalt er a omelungel.” Ezekiel a kmal omes a bung er a ikel mo mengerang er a taem el sealing ra one hundred and forty-four thousand.
In the previous article we identified with three specific passages from the Spirit of Prophecy that Isaiah’s “drunkards of Ephraim,” who in this passage are identified as the “ancient men,” and who in both passages represent the leadership of Jerusalem (Adventism), cannot see that there is to be a mighty manifestation of the power of God as in former years. In this passage the very manifestation of God’s power that they refuse to see will occur as part of the divine judgment which is brought upon them, for it is stated that, “the people were to see the divine power manifested in a marked manner, that they might be left without excuse.”
Artikulu anqan ñawpaqpi kimsa pasaji Espiritu de Profecía-manta nisqawan reqsichirqanchik, Isaiaspa “Efraínpa machasqakuna” nisqankuta, kay pasaje-piqa “machu runakuna” nisqawan reqsichisqa, hinaspa iskaynin pasaje-kunapipas Jerusalénpa (Adventismopa) pusayninta rikuchiqkuna, mana qhawarinkuñachu ñawpa watakunapi hina Diuspa atiyninpa hatun rikhuriy kananpaq kasqanta. Kay pasaje-piqa paykuna mana qhawariyta munasqanku kikin Diuspa atiy rikhuriyqa paykunaman apamusqa divino juicio-paq huk rak’innin hina ruwasqa kanqa, imaraykuchus kaynata nisqa kashan: “runakunaqa rikunankupaqmi karqa divino atiy sut’inmanta rikuchisqa kasqanta, chay hina mana ima pampachayniyoq saqesqa kananpaq.”
Laodicean Adventism refuses to see the manifestation of the latter rain that began sprinkling on September 11, 2001, but they will see the climax of that rainfall when the message of the Midnight Cry is repeated in the last days. That message is Islam of the third Woe. Did not the leadership of ancient Israel, who had just crucified their Messiah watch as the Holy Spirit was poured out at Pentecost?
ئادڤنتيزم لاوديكيا enggan melihat penyataan hujan akhir yang mulai tercurah rintik-rintik pada 11 September 2001, tetapi mereka akan melihat puncak curahan hujan itu ketika pekabaran Seruan Tengah Malam diulangi pada hari-hari terakhir. Pekabaran itu ialah Islam dari Celaka yang ketiga. Bukankah kepemimpinan Israel purba, yang baru saja menyalibkan Mesias mereka, menyaksikan ketika Roh Kudus dicurahkan pada hari Pentakosta?
The passage is identifying the church, which by context is represented by Ezekiel as Jerusalem, and the members within the church (Jerusalem), are contrasted by a “little company,” who are also identified as those “that walk in the light,” and are the “faithful few.” The Bible teaches that “many” are called, but “few” are chosen. The subject of the passage includes the wrath of God that is brought upon His people. The people have brought their judgment upon themselves, but God is specific in emphasizing that it is His angels that accomplish the work of destruction. God never lies, and He has promised that it is He that visits the iniquity of men unto the third and fourth generation. To attribute the execution of judgment to any other than God is to deny His character, and suggest He is a liar.
ဤကျမ်းပိုဒ်သည် အသင်းတော်ကို ဖော်ထုတ်ညွှန်းဆိုလျက်ရှိပြီး၊ အနက်အဓိပ္ပါယ်အရ ယေဇကျေလက ယေရုရှလင်အားဖြင့် ထိုအသင်းတော်ကို ကိုယ်စားပြုဖော်ပြထားသည်။ ထို့ပြင် အသင်းတော် (ယေရုရှလင်) အတွင်းရှိ အဖွဲ့ဝင်များကို “အနည်းငယ်သောအစု” ဟူသောသူများနှင့် ဆန့်ကျင်နှိုင်းယှဉ်ထားပြီး၊ ထိုသူတို့ကိုလည်း “အလင်း၌ လမ်းလျှောက်သောသူများ” ဟုသော်လည်းကောင်း၊ “သစ္စာရှိသော လူနည်းစု” ဟုသော်လည်းကောင်း သတ်မှတ်ဖော်ပြထားသည်။ သမ္မာကျမ်းစာသည် “လူအများ” ကို ခေါ်တော်မူသော်လည်း “လူနည်းစု” သာ ရွေးချယ်တော်မူကြောင်း သွန်သင်ထားသည်။ ဤကျမ်းပိုဒ်၏ အကြောင်းအရာတွင် ဘုရားသခင်၏ လူမျိုးအပေါ် သက်ရောက်စေသော ဘုရားသခင်၏ အမျက်တော်လည်း ပါဝင်သည်။ ထိုလူများသည် မိမိတို့၏ တရားစီရင်ခြင်းကို မိမိတို့အပေါ်သို့ ယူဆောင်လာခဲ့ကြသော်လည်း၊ ဖျက်ဆီးခြင်းအမှုကို ဆောင်ရွက်အကောင်အထည်ဖော်သောသူများမှာ ဘုရားသခင်၏ ကောင်းကင်တမန်များပင်ဖြစ်ကြောင်းကို ဘုရားသခင်က တိတိကျကျ အလေးပေးဖော်ပြတော်မူသည်။ ဘုရားသခင်သည် မည်သည့်အခါမျှ မလိမ်တော်မူသကဲ့သို့၊ လူသားတို့၏ အပြစ်ဒုစရိုက်ကို တတိယနှင့် စတုတ္ထအဆက်အနွယ်တိုင်အောင် ဆောင်ကြဉ်းစစ်ဆေးတော်မူမည်ဟု ကတိပြုတော်မူပြီးဖြစ်သည်။ တရားစီရင်ခြင်းကို အကောင်အထည်ဖော်ဆောင်ရွက်ခြင်းအား ဘုရားသခင်မှတစ်ပါး အခြားမည်သူ့ထံသို့မဆို သတ်မှတ်အပ်နှင်းခြင်းသည်၊ ဘုရားသခင်၏ အကျင့်သဘောကို ငြင်းပယ်ခြင်းဖြစ်သကဲ့သို့၊ ထိုဘုရားသခင်သည် မုသာပြောသောသူဖြစ်ကြောင်း ညွှန်ပြဆိုသကဲ့သို့ ဖြစ်သည်။
The passage identifies that when the destroying angels of Ezekiel begin to go through Jerusalem, that it is then that, “the ministry of His wrath commences.” God’s wrath begins with Jerusalem, which is his church, which is Laodicean Adventism.
Alicho passage, kanae senna michchaaniya Erizqeel Yerusaalem giddon biyoos gaada, hee wode “A baqqo tajaajilli doomama” yaagetti. Waaqayyo baqqi Yerusaalemaan doomama; Yerusaalem isii immoo A mana kiristaanaa dha; isiinis Laodooqeeya Adveentizimii dha.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
A kene ayen atɛɛnɛ adɛkɛbɔt nɛ asɔre nɛ Nyame fie no mu; na sɛ ɛfiri yɛn so na ɛhyɛ ase a, wɔn a wɔnyɛ osetie mma Onyankopɔn asɛmpa no, wɔn awiei deɛ ɛbɛyɛ dɛn? 1 Petero 4:17.
God’s wrath is accomplished by God’s angels, and when their work begins, they are commanded to “smite,” all and to “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.” The wrath of God is carried out by holy angels, and the point we are wishing to identify here is that the commencement of God’s ministry of wrath is accomplished in the fourth generation.
Aakʼw God daat wrath kʼéexʼ yee God ángils kʼel. Át yan work yéi tudzix̱, áwé yéi x̱ʼawdig̱aa, “smite,” yan haa du een “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.” God daat wrath yee x̱wasakw holy angels, át yan point yá haa jineiyí sáwé haa yoo x̱ʼatángi ḵwaanáx̱ i jee, áwé yéi x̱at sitee jee God daat ministry of wrath aan yoo x̱ʼawlitóowú a tóonáx̱ fourth generation.
We will continue this study in the next article.
ᎤᏕᎵᏒ ᎣᏥᏪᏍᏗ ᎯᎠ ᎤᏬᎯᏳᎯ ᎤᏲᎢ ᎤᏓᏅᏙ ᎣᏥᏍᏆᏂᎪᏙᏗ ᎤᏩᏒ ᎠᏓᏃᎮᏓᏍᏗᏍᎬᎢ።
And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. And it shall come to pass in that day, saith the Lord, that there shall be the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills. Howl, ye inhabitants of Maktesh, for all the merchant people are cut down; all they that bear silver are cut off. And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will he do evil. Zephaniah 1:8–12.
Na mba ahụ nke àjà nke Onyenwe anyị, ọ ga-eru na m ga-ata ndị isi, na ụmụ ndị eze, na ndị niile yi uwe mba ọzọ ahụhụ. N’otu ụbọchị ahụkwa ka m ga-ata ndị niile na-awụlikwa n’elu ọnụ ụzọ, ndị na-ejupụta ụlọ ndị nna ha ukwu ime ihe ike na aghụghọ, ahụhụ. Ọ ga-erukwa na ụbọchị ahụ, ka Onyenwe anyị kwuru, na a ga-anụ mkpọtụ nke iti mkpu site n’ọnụ ụzọ ámá azụ, na ịkwa ákwá site n’akụkụ nke abụọ, na nnukwu mkpọka site n’ugwu nta ndị ahụ. Kwanụ ákwá, unu ndị bi na Makteṣ, n’ihi na e bibiela ndị ahịa niile; e kpochapụrụkwa ndị niile na-ebu ọlaọcha. Ọ ga-erukwa n’oge ahụ na m ga-eji oriọna chọpụta Jerusalem, ma taa ndị ikom ahụhụ bụ́ ndị guzoro n’uzu ha: ndị na-asị n’obi ha, Onyenwe anyị agaghị eme ezi ihe, ọ gaghịkwa eme ihe ọjọọ. Zefanaịa 1:8–12.