The history of the Amorites is employed to illustrate the time when God’s wrath is executed against Laodicean Adventism. Sister White identifies that God’s timing for executing His punishment is the same in the last days when the one hundred and forty-four thousand are sealed, as it was when God brought his wrath upon the Amorites. She states, “Although” the nation of the Amorites “was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity . . . 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. 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.”
Amooriin seenaa yeroo dheekkamsi Waaqayyoo Adventizimii Laa’oodiqiyaa irratti raawwatamu agarsiisuuf hojii irra ooleera. Obboleettiin Waayit yeroon Waaqayyo adabbii Isaa itti raawwatu guyyoota dhumaa keessatti, yeroo dhibba afurtamii afur kuma isaanii mallatteeffaman, akkuma yeroo Waaqayyo dheekkamsa Isaa Amoorota irratti fide sanaa ta’uu isaa ibsiti. Isheen akkana jechuun dubbatte, “Although” sabni Amoorotaa “waaqeffannaa waaqa tolfamaa fi manca’iinsa isaatiin beekamaa ture iyyuu, guutummaatti xoofoo yakka isaa hin guunne ture... Uumaan gara-laafessi sun hammina isaanii dhaloota afraffaatti obsaan baachuuf fedhii qaba ture. Sana booddee, yoo jijjiiramni gara fooyya’iinsaatti geessu hin mul’anne, murtiin Isaa isaan irratti ni bu’a ture. Sirrummaa dogoggora hin qabneen Isa Daangaa-hin-qabne sun amma iyyuu saboota hundumaa wajjin herrega ni qaba. Yeroo araarri Isaa waamicha gara mootummaa qalbii jijjiirrannaatiin dhihaatuutti, herregni kun banaa ta’ee ni tura; garuu yeroo lakkoofsi sun hamma murtaa’e tokko, kan Waaqayyo murteesse, ga’u, tajaajilli dheekkamsa Isaa ni jalqaba. Herregni ni cufama. Obsi waaqayyummaa ni dhaabata.”
Sister White clearly associates the ministry of God’s wrath against Laodicean Adventism during Ezekiel’s illustration of the sealing of the one hundred and forty-four thousand, as commencing when their cup of iniquity is filled, and the cup reaches its fulness in the fourth generation. All of this information is set forth in the context of the vision that began in chapter eight, which illustrates four escalating abominations.
Sister White yericho qajelchakunayki churasqa, Diospa piñasqa ministerionqa Laodicea Adventismo contra, Ezequielpa sut’inchasqanpi pachak tawa chunka tawa waranqa sellasqa kasqankumanta, qallarin imaynachus hucha-qochankuta hunt’achkanku chaypacha, chay qochataq tawa kaq miraypi hunt’asqa tukukun. Kay llapan willakuyqa qhawariy churasqapi churakun, pusaq kaq kapitulumanta qallarisqapi, mayqinchus tawa wiñaq millay ruwaykunata rikuchin.
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. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall. Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz.
ئۇ ماڭا مۇنداق دېدى: «ئى ئىنسان ئوغلى، ھازىر كۆزلىرىڭنى شىمال تەرەپكە كۆتۈرگىن». شۇنىڭ بىلەن مەن كۆزلىرىمنى شىمال تەرەپكە كۆتۈردۈم، ۋە مانا، قۇربانلىق سۇپىسىنىڭ دەرۋازىسىنىڭ كىرىش ئېغىزىدا، شىمال تەرەپتە، بۇ ھەسەت-غەزەپ سۈرىتى بار ئىكەن. ئۇ يەنە ماڭا مۇنداق دېدى: «ئى ئىنسان ئوغلى، ئۇلارنىڭ نېمە قىلىۋاتقانلىقىنى كۆردۈڭمۇ؟ ئىسرائىل جەمائىتى بۇ يەردە شۇنداق زور يىرگىنچلىك ئىشلارنى سادىر قىلماقتاكى، مەن مۇقەددەس جايىمدىن يىراق كېتىشىم كېرەك بولسۇن؟ ئەمما يەنە بىر قېتىم بۇرۇلغىن، سەن بۇلاردىنمۇ چوڭراق يىرگىنچلىك ئىشلارنى كۆرىسەن». ئاندىن ئۇ مېنى ھويلىنىڭ ئىشىكىگە ئېلىپ باردى؛ مەن قارىسام، مانا، تامدا بىر تېشەك بار ئىكەن. شۇنىڭ بىلەن ئۇ ماڭا مۇنداق دېدى: «ئى ئىنسان ئوغلى، ھازىر تامنى كولاپ باققىن». مەن تامنى كولاپ بولغىنىمدا، مانا، بىر ئىشىك كۆرۈندى. ئۇ ماڭا: «كىرگىن، ۋە ئۇلارنىڭ بۇ يەردە قىلىۋاتقان رەزىل يىرگىنچلىك ئىشلىرىنى كۆرگىن» دېدى. شۇنىڭ بىلەن مەن كىرىپ كۆردۈم؛ ۋە مانا، ھەر خىل ئۆمىلەيدىغان جانلىقلارنىڭ شەكىللىرى، يىرگىنچلىك ھايۋانلار، ۋە ئىسرائىل جەمائىتىنىڭ بارلىق بۇتلىرى تامنىڭ ئەتراپى بويىچە سىزىپ قويۇلغان ئىكەن. ئۇلارنىڭ ئالدىدا ئىسرائىل جەمائىتى ئاقساقاللىرىدىن يەتمىش كىشى تۇرغانىكەن، ئۇلارنىڭ ئوتتۇرىسىدا شافاننىڭ ئوغلى يائازانىياھ تۇرغانىكەن؛ ھەر بىرىنىڭ قولىدا ئۆز خۇشبۇي ئىس-تۈتەكلەش كۆيدۈرگۈچىسى بار ئىكەن، ۋە قېلىن بىر بۇلۇتتەك خۇشبۇي ئىس-تۈتەك يۇقىرىغا كۆتۈرۈلۈۋاتقانىكەن. شۇنىڭ بىلەن ئۇ ماڭا مۇنداق دېدى: «ئى ئىنسان ئوغلى، ئىسرائىل جەمائىتىنىڭ ئاقساقاللىرىنىڭ قاراڭغۇلۇقتا، ھەر بىرى ئۆز تەسۋىرلىرىنىڭ ئۆيلىرىدە نېمە قىلىۋاتقانلىقىنى كۆردۈڭمۇ؟ چۈنكى ئۇلار: “پەرۋەردىگار بىزنى كۆرمەيدۇ؛ پەرۋەردىگار يەر يۈزىنى تاشلىۋەتكەن”، دەيدۇ». ئۇ ماڭا يەنە مۇنداق دېدى: «يەنە بىر قېتىم بۇرۇلغىن، ئۇلارنىڭ قىلىۋاتقان بۇلاردىنمۇ چوڭراق يىرگىنچلىك ئىشلىرىنى كۆرىسەن». ئاندىن ئۇ مېنى پەرۋەردىگارنىڭ ئۆيىنىڭ شىمال تەرەپكە قارىغان دەرۋازىسىنىڭ ئىشىكىگە ئېلىپ باردى؛ ۋە مانا، ئۇ يەردە ئاياللار تاممۇز ئۈچۈن يىغلاپ ئولتۇراتتى.
Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:5–18.
Егас он маған былай деді: «Мұны көрдің бе, адам ұлы? Тағы да бұрыл, бұлардан да зор жиіркеніштерді көресің». Сонда ол мені Жаратқан Иенің үйінің ішкі ауласына алып келді. Міне, Жаратқан Иенің ғибадатханасының есігінің алдында, кіреберіс пен құрбандық үстелінің арасында, жиырма беске жуық ер адам тұр екен; олардың арқалары Жаратқан Иенің ғибадатханасына қарап, ал жүздері шығысқа қаратылған еді; олар шығысқа қарай күнге табынып тұрды. Сонда ол маған былай деді: «Мұны көрдің бе, адам ұлы? Яһуда үйі үшін олардың мұнда істеп жатқан осы жиіркеніштерін істеу жеңіл нәрсе ме? Өйткені олар жерді зорлық-зомбылыққа толтырды және қайтадан Мені ашу-ызаға қоздырды; міне, олар бұтақты өз мұрындарына тақап тұр. Сондықтан Мен де қаһармен әрекет етемін: Көзім аямайды, Мен рақым да етпеймін; олар құлағыма қатты дауыспен жалбарынған күнде де, Мен оларды тыңдамаймын». Езекиел 8:5–18.
After Ezekiel was shown the first abomination of the setting up of the image of jealousy at the entry of the gate of the altar, he is informed that he will be shown even greater abominations than the image of jealousy. The second abomination is represented by the secret chambers, where the leadership, represented as the ancient men, are offering prayer, represented by incense, and proclaiming that the Lord has forsaken the earth and does not see them. But Ezekiel is informed that he will see even greater abominations than these.
Ezekiel an qhynä bis läbbis int müngen üŋümkü qapqaqniŋ ağzıda qızıqlıq täsimini tikläp qoyuş degen birinji jirkinishni körgändin keyin, uŋa qızıqlıq täsimidinmu çongraq jirkinishlär körsitilidighanliqi xäbär qilinidu. Ikkinji jirkinish maxpiy öylär bilen ifadilinidu; anda qädimki adamlar dep timsallanghan yetäkchilik du'a qilmaq, yäni xuşbuy yoqush bilen timsallanghan ibadätni sunup, Perwerdigar yer yüzini taşlap kätti wä ularni körmäydu dep e'lan qilidu. Lékin Ezekielge bulardinmu çongraq jirkinishlärni köridighanliqi xäbär qilinidu.
The third abomination is represented by “women weeping for Tammuz,” but there is still a greater abomination than that, for the fourth abomination identifies a leadership of twenty-five men worshipping the sun, with the backs toward the temple.
Oñemotenonde hag̃ua pe mbohapyha ñembyai tuicháva “kuñanguéra hasẽva Tammuz rehe,” ha upéicharõ jepe oĩ peteĩ tuichavéva upévagui, pórke pe irundyha ñembyai tuicháva ohechauka peteĩ mburuvicha aty mokõipa po peteĩ kuimba’éva kuéra omomba’éva kuarahy, hikuái kupe gotyo pe tupaópe.
In the fourth abomination the pronouncement is made that “the ancient men,” “have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.” The “day of provocation” is the day when God’s ministry of wrath begins, as it did with ancient Israel when they rejected the message of Joshua and Caleb concerning the Promised Land. The rejection of the sealing message marks when the cup of iniquity is full for Jerusalem. Joshua and Caleb represent the little company, who are the faithful few that are sighing and crying for the abominations in the church and in the land.
સુદ્ધ, ચોથી ઘૃણાસ્પદ ક્રિયામાં આ ઘોષણા કરવામાં આવે છે કે “પ્રાચીન પુરુષોએ” “દેશને હિંસાથી ભર્યો છે, અને મને ક્રોધિત કરવા ફરી પાછા વળ્યા છે; અને, જુઓ, તેઓ ડાળીને પોતાની નાક સુધી લાવે છે.” “ઉશ્કેરણીનો દિવસ” એ તે દિવસ છે જ્યારે દેવના ક્રોધની સેવા શરૂ થાય છે, જેમ પ્રાચીન ઇઝરાયલ સાથે થયું હતું, જ્યારે તેમણે વચનભૂમિ વિષે યહોશુઆ અને કાલેબના સંદેશને નકારી કાઢ્યો હતો. સીલ કરવાની સંદેશાના અસ્વીકારથી એ નિશાન થાય છે કે યરૂશાલેમ માટે અપરાધનો પ્યાલો ભરાઈ ગયો છે. યહોશુઆ અને કાલેબ તે નાની મંડળીનું પ્રતિનિધિત્વ કરે છે, જે વિશ્વાસુ અલ્પજન છે, જે ચર્ચમાં અને દેશમાં થતી ઘૃણાસ્પદ બાબતો માટે નિશ્વાસ ભરે છે અને રડે છે.
Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. Numbers 14:5–12.
سپس موسی و هارون در برابر تمامی جماعتِ انجمنِ بنیاسرائیل بر روی خود به زمین افتادند. و یوشع بن نون و کالیب بن یَفُنّه، که از جملهٔ کسانی بودند که آن سرزمین را جاسوسی کرده بودند، جامههای خویش را دریدند؛ و به تمامی جماعتِ بنیاسرائیل سخن گفته، گفتند: «سرزمینی که از آن گذشتیم تا آن را جاسوسی کنیم، سرزمینی است بس نیکو. اگر خداوند از ما خشنود باشد، ما را به این سرزمین درخواهد آورد و آن را به ما خواهد بخشید؛ سرزمینی که از شیر و عسل جاری است. فقط بر خداوند عصیان مورزید، و از قومِ آن سرزمین مترسید، زیرا ایشان برای ما همچون ناناند؛ پناهِ ایشان از ایشان برداشته شده است، و خداوند با ماست؛ از ایشان مترسید.» اما تمامی جماعت فرمان دادند که ایشان را سنگسار کنند. و جلالِ خداوند در خیمهٔ اجتماع، در برابر تمامی بنیاسرائیل، ظاهر شد. و خداوند به موسی گفت: «این قوم تا به کی مرا اهانت خواهند کرد؟ و تا به کی، با وجود همهٔ آیاتی که در میان ایشان ظاهر ساختهام، به من ایمان نخواهند آورد؟ ایشان را به وبا خواهم زد و از میراث محرومشان خواهم ساخت، و از تو امتی بزرگتر و نیرومندتر از ایشان پدید خواهم آورد.» اعداد 14:5–12.
The “provocation” that was brought about by the rebels in Numbers, and also in Ezekiel is based upon the rebel’s refusal to acknowledge the “signs” that have been manifested. The “signs” that were rejected in the time of Moses, were the “signs” that typified the manifestation of the power of God in the history of the Millerites. Ancient Israel provoked God by rejecting the “signs” of the manifestation of his power in their foundational history. In the sealing time of the one hundred and forty-four thousand, modern Israel also rejects (turns its back against) the very foundational history that was to be the “sign,” that would allow them to “recognize” the repetition of the history of the Midnight Cry which is repeated in the last days.
“پرووكاسيون”اي كه بهوسيلۀ عاصيان در كتاب اعداد، و نيز در حزقيال پديد آمد، بر امتناع عاصي از پذيرفتن «نشانه»هايي استوار است كه ظاهر شدهاند. «نشانه»هايي كه در زمان موسي رد شدند، همان «نشانه»هايي بودند كه مظهر تجلّي قدرت خدا در تاريخ ميلريتيان بودند. اسرائيلِ باستان با ردّ «نشانه»هاي تجلّي قدرت او در تاريخ بنيادين خود، خدا را به خشم آورد. در زمان مهر شدنِ صد و چهل و چهار هزار، اسرائيلِ جديد نيز همان تاريخِ كاملاً بنياديني را كه قرار بود «نشانه»اي باشد تا آنان بتوانند تكرار تاريخِ نيمهشبفرياد را كه در ايام آخر تكرار ميشود «تشخيص» دهند، رد ميكند (پشت خود را بر آن برميگرداند).
God allows the rebels to see the repetition of the manifestation of the power of God, for it was the repetition of the manifestation of the power of God that was not only the latter rain, but the truth that would have saved them if they would have been among those who loved the truth.
Jaýyň goýberen isýançylar Hudaýyň güýjüniň ýüze çykmagynyň gaýtalanşyny görmäge ýol berýär, çünki hut Hudaýyň güýjüniň ýüze çykmagynyň şol gaýtalanşy diňe bir soňky ýagyş bolman, eýsem hakykaty söýenleriň arasynda bolan bolsalar, olary halas ederdiýan hakykat hem bolupdy.
The identification of the four abominations of Ezekiel eight as symbols of the four generations of Laodicean Adventism is part of the message that is unsealed by the Lion of the tribe of Judah in the last days. The first generation began at the rebellion of 1863, and twenty-five years later in 1888, the rebellion that marked the beginning of the second generation with the symbol of secret chambers arrived. Thirty-one years later, in 1919, the publication of the book by W. W. Prescott titled, The Doctrine of Christ, marked the beginning of the third generation, which Ezekiel had represented as women weeping for Tammuz. Thirty-eight years after that, in 1957, with the publication of the book, Questions on Doctrine, the fourth generation arrived that identifies the time when the rebels will turn against the sealing message that arises from the east, and worship the sun.
የሕዝቅኤል ምዕራፍ ስምንት አራቱ አስጸያፊ ነገሮች የላኦዲሴያዊ አድቬንቲዝም አራቱ ትውልዶች ምልክቶች እንደሆኑ መለየት፣ በመጨረሻዎቹ ዘመናት በይሁዳ ነገድ አንበሳ የሚፈታው መልእክት ክፍል ነው። የመጀመሪያው ትውልድ በ1863 ዓ.ም. በነበረው ዓመፅ ተጀመረ፤ ከሃያ አምስት ዓመታት በኋላም በ1888 ዓ.ም. የሁለተኛውን ትውልድ መጀመሪያ የሚያመለክተው ዓመፅ ከስውር ክፍሎች ምልክት ጋር መጣ። ከዚያ ከሠላሳ አንድ ዓመታት በኋላ፣ በ1919 ዓ.ም.፣ በW. W. Prescott የተጻፈው The Doctrine of Christ የተባለው መጽሐፍ መታተሙ፣ ሕዝቅኤል ሴቶች ለታሙዝ ሲያለቅሱ በማለት የወከለውን ሦስተኛውን ትውልድ መጀመሪያ ምልክት አደረገ። ከዚያም ከሠላሳ ስምንት ዓመታት በኋላ፣ በ1957 ዓ.ም.፣ Questions on Doctrine የተባለው መጽሐፍ በመታተሙ፣ ዓመፀኞቹ ከምሥራቅ የሚወጣውን የማተም መልእክት የሚቃወሙበትንና ፀሐይን የሚሰግዱበትን ዘመን የሚያመለክተው አራተኛው ትውልድ ደረሰ።
We will begin to consider the second generation of Laodicean Adventism’s rebellion that arrived at the Minneapolis General Conference in 1888. It is important to remember that all four of Ezekiel’s abominations occur in Jerusalem, though they represent a progressive history of rebellion, it is always addressing the rebellion that occurs within the city that represents Laodicean Adventism in the last days.
Ñuqanchik qallarisun yuyayman hap’iyta Laodicea Adventismoq hatun hatarikuyninpa iskay ñiqin mirayninta, mayqenchus 1888 watapi Minneapolis General Conference-man chayamurqan. Yuyarinapaqmi ancha importante kashan, Ezequielpa tawa millay ruwayninkuna llapallanku Jerusalén llaqtapi pasasqankuta; chaykuna hatariq rebeliónpa huk wiñay puriyninta rikuchiptinkupas, sapa kutiqa chay llaqtapi ukhupi pasaq rebeliónllatam rimashan, mayqenchus qhipa p’unchaykunapi Laodicea Adventismota rikuchin.
“As one of the signs of Jerusalem’s destruction, Christ had said, ‘Many false prophets shall rise, and shall deceive many.’ False prophets did rise, deceiving the people, and leading great numbers into the desert. Magicians and sorcerers, claiming miraculous power, drew the people after them into the mountain solitudes. But this prophecy was spoken also for the last days. This sign is given as a sign of the Second Advent. Even now false christs and false prophets are showing signs and wonders to seduce His disciples. Do we not hear the cry, ‘Behold, He is in the desert’? Have not thousands gone forth into the desert, hoping to find Christ? And from thousands of gatherings where men profess to hold communion with departed spirits is not the call now heard, ‘Behold, He is in the secret chambers’? This is the very claim that spiritism puts forth. But what says Christ? ‘Believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.’” The Desire of Ages, 631.
« Quddusning vayron bo‘lish alomatlaridan biri sifatida, Masih: “Ko‘p soxta payg‘ambarlar paydo bo‘ladi va ko‘plarni yo‘ldan ozdiradi”, degan edi. Soxta payg‘ambarlar haqiqatan ham paydo bo‘ldilar, xalqni aldadilar va juda ko‘p kishilarni sahroga boshlab ketdilar. Mo‘jizaviy qudratga ega ekanliklarini da’vo qilgan sehrgarlar va folbinlar odamlarni o‘z ortlaridan tog‘larning xilvat joylariga ergashtirdilar. Ammo bu bashorat oxirgi kunlar haqida ham aytilgan edi. Bu alomat Ikkinchi Kelishning alomati sifatida berilgan. Hatto hozir ham soxta masihlar va soxta payg‘ambarlar Uning shogirdlarini yo‘ldan urish uchun alomatlar va mo‘jizalar ko‘rsatmoqdalar. “Mana, U sahroda”, degan hayqiriqni eshitmayapmizmi? Minglab odamlar Masihni topish umidida sahroga chiqib ketmadilarmi? Va odamlar o‘zlarini vafot etgan ruhlar bilan muloqot qilayotganlarini da’vo qiladigan minglab yig‘inlardan hozir: “Mana, U maxfiy xonalarda”, degan da’vat eshitilmayaptimi? Spiritizm aynan mana shu da’voni ilgari suradi. Ammo Masih nima deydi? “Bunga ishonmanglar. Chunki chaqmoq sharqdan chiqib, g‘arbgacha yarqiragani kabi, Inson O‘g‘lining kelishi ham shunday bo‘ladi.”» The Desire of Ages, 631.
The secret chambers are a symbol of spiritualism, and the second abomination of Ezekiel chapter eight, takes place within the temple, where earthly images had been secretly hung upon the walls.
እቲ ምስጢራዊ ክፍልታት ምልክት መንፈሳውነት እዩ፣ እታ ካልኣይቲ ርኽሰት ናይ ሕዝቅኤል ምዕራፍ ሸሞንተ ድማ ኣብ ውሽጢ መቕደስ ትፍጸም፣ ኣብኡ ምድራውያን ምስልታት ብስውር ኣብ ልዕሊ መንደቕ ተሰቒሎም ነበሩ።
So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:10–12.
Сөйтіп мен ішке кіріп қарадым; міне, қабырғаның айналасына Исраил үйінің барлық жорғалаушы мақұлықтарының бейнелері, жиіркенішті аңдар және барлық пұттары салынған екен. Олардың алдында Исраил үйі ақсақалдарының жетпіс адамы тұрды, ал олардың ортасында Шафан ұлы Жаазания тұрды; әрқайсысының қолында өз хош иісті зат түтеткіші бар еді, және хош иісті заттың қою бұлты жоғары көтеріліп жатты. Сонда Ол маған былай деді: Адам ұлы, Исраил үйінің ақсақалдары қараңғыда не істеп жатқанын, әркім өз қиялындағы бейнелердің бөлмелерінде не істейтінін көрдің бе? Өйткені олар: Жаратқан Ие бізді көрмейді; Жаратқан Ие жерді тастап кеткен, — дейді. Езекиел 8:10–12.
Ezekiel sees “the idols of the house of Israel, portrayed upon the walls” of the sanctuary, but he is plainly told that this rebellion is also occurring within each of the ancient men’s “chambers of imagery.” The rebellion within the literal temple identifies the rebellion within the human temple.
حزقیایل «بُتهای خاندان اسرائیل را که بر دیوارهای مَقدِس نقش شده بود» میبیند؛ اما آشکارا به او گفته میشود که این عصیان همچنین در «حجرههای خیال» هر یک از مشایخ نیز در جریان است. عصیان در درون هیکلِ ظاهری، عصیان در درون هیکلِ انسانی را آشکار میسازد.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“Tapıncağı dünyanın alıcılarından və satıcılarından təmizləyərkən, İsa ürəyi günahın murdarlığından,—ruhu pozan dünyəvi istəklərdən, xudbin şəhvətlərdən, pis vərdişlərdən,—təmizləmək missiyasını elan etdi. Malaki 3:1–3 sitat gətirilir.” The Desire of Ages, 161.
The second abomination represented a manifestation of wickedness both within the church, and the minds of the elders that were to be the church’s guardians. The wickedness there manifested is the wickedness of spiritualism. In the days of Noah, when every imagination of men’s hearts were wicked, the antediluvians had filled up their cup of iniquity.
جۆنانهمە دووەمەکە دەرکەوتنێکی خراپی بوو هەم لە ناو کڵێسا، هەم لە مێشکی پیرانەکانی کە دەبوو بپارێزەرانی کڵێسا بن. ئەو خراپییەی لەوێ دەرکەوتووە خراپییەکی ڕۆحیگەرییە. لە ڕۆژگاری نووحدا، کاتێک هەموو وێنەکردنەوەی دڵی مرۆڤ خراپ بوو، پێشئاویان جامی تاوانی خۆیان پڕ کردبوو.
And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Genesis 6:5.
Dios ornaq anchi runakuna kay pachapi sinchi mana allin kashqanta, hinaspa sonqonpi yuyaykachasqan llapan yuyayninkunaqa sapa kuti mana allinnaq kasqanta. Génesis 6:5.
The second generation identifies when spiritualism entered into both the leaders of Jerusalem, and also into the corporate structure of Laodicean Adventism. What “the ancients of the house of Israel” did “in the dark,” “in” their “chambers of” “imagery,” identifies “that every imagination of the thoughts of” their hearts “was only evil.” Sister White is clear that the destruction of Jerusalem represents the end of the world, and the testimony of the flood in Noah’s age also represents the end of the world. In the last days those who refuse to be sanctified by the truth are overtaken by spiritualism, as represented by the second abomination of Ezekiel chapter eight.
Икинчи әвлат руһчилиқниң Йерусалимниң рәһбәрлиригә һәм Лаодикиялик Адвентизмниң җәмийәтлик қурулмисиғиму қачан киргәнлигини ениқлайду. «Исраил өйиниң ақсақаллири»ниң өзлириниң «тәсәввур» «һөҗрилиридә», «қараңғулуқта» қилған ишлири, уларниң қәлблириниң «ой-хияллириниң һәр бир тәсәввури пәқәтла рәзиллик» болғанлиғини көрситиду. Уайт қериндаш ениқ билдүридуки, Йерусалимниң вәйран қилиниши дунияниң ахирини билдүриду, һәм Нуһ дәвридики топан һәққидики гуваһлиқму дунияниң ахирини билдүриду. Ахирқи күнләрдә һәқиқәт арқилиқ муқәддәс қилинищни рәт қилғанлар, Әзәкиял 8-баптики иккинчи жиркиничлик иш арқилиқ тәсвирләнгәндәк, руһчилиққа йем болуп қалиду.
The second abomination of Ezekiel represents the rebellion that arrived in 1888, and becomes the symbol of the second generation, but more than this, 1888, and all that it represents or is represented by, was repeated on September 11, 2001. Sister White specifically identifies that in 1888, the mighty angel of Revelation eighteen descended, and therefore the history represents the time when the great buildings of New York City were to be thrown down by a touch from God, and Revelation eighteen, verses one through three were to be fulfilled.
֚התּוֹעֵבָה הַשֵּׁנִית שֶׁל יְחֶזְקֵאל מְיַצֶּגֶת אֶת הַמֶּרֶד שֶׁהִגִּיעַ בְּשָׁנַת 1888, וְהִיא נַעֲשֵׂית לְסִמְלוֹ שֶׁל הַדּוֹר הַשֵּׁנִי; אַךְ יוֹתֵר מִזֶּה, שְׁנַת 1888, וְכָל אֲשֶׁר הִיא מְיַצֶּגֶת אוֹ אֲשֶׁר מְיֻצָּג עַל־יָדָהּ, חָזְרָה וְנִשְׁנְתָה בְּ־11 בְּסֶפְּטֶמְבֶּר 2001. אָחוֹת וַיְט מְזַהָה בִּמְפֹרָשׁ כִּי בְּשָׁנַת 1888 יָרַד הַמַּלְאָךְ הֶעָצוּם שֶׁל הִתְגַּלּוּת יח, וְלָכֵן הַהִיסְטוֹרְיָה הַזֹּאת מְיַצֶּגֶת אֶת הָעֵת שֶׁבָּהּ עֲתִידִים הָיוּ הַבִּנְיָנִים הַגְּדוֹלִים שֶׁל הָעִיר נְיוּ־יוֹרְק לְהִשָּׁלֵךְ אַרְצָה בִּנְגִיעָה מֵאֵת אֱלֹהִים, וְהִתְגַּלּוּת יח, פְּסוּקִים א–ג, עֲתִידִים הָיוּ לְהִתְקַיֵּם.
“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.
“前入觀念弗肯放下，兼且弗肯接受此真理，正是明尼阿波利斯彼時，眾人藉華格納同瓊斯兩位弟兄所傳主的信息而起反對之大半根由。撒但挑動此番反對，遂致上帝久欲賜予我眾之聖靈特別能力，多分被遮蔽，不臨到我民。仇敵攔阻伊等得著本可屬伊等之效能，使其不能將真理傳與世人，正如使徒於五旬節後所宣揚者一般。那原要以其榮光照亮全地之亮光，竟遭抗拒；且因我眾弟兄之行動，在極大程度上被攔阻，不得臨到世界。” 《信息選粹》卷一，235。
The history of 1888, provided the example of the rejection of the message of the latter rain that arrived on September 11, 2001. 1888 is a symbol of the second generation of Laodicean Adventism, that is represented by Ezekiel’s second abomination, and the history therein identifies a rebellion that was typified by the seventy elders in Ezekiel. Their rebellion represented spiritualism, and paralleled the cup of probationary time being fulfilled in the time of Noah. The rejection of the message illustrated the rejection by the leadership of the message of the latter rain, which was to identify the arrival of the third Woe of Islam.
इतिहास १८८८ ले सेप्टेम्बर ११, २००१ मा आएको पछिल्लो वर्षाको सन्देशको अस्वीकारको उदाहरण प्रदान गर्यो। १८८८ लाओडिसीयन एडभेन्टवादको दोस्रो पुस्ताको एक प्रतीक हो, जसलाई इजकिएलको दोस्रो घृणित कर्मद्वारा प्रतिनिधित्व गरिएको छ, र त्यसभित्रको इतिहासले इजकिएलका सत्तरी एल्डरहरूद्वारा प्रतिरूपित भएको एक विद्रोहलाई चिन्हित गर्दछ। तिनीहरूको विद्रोहले आत्मवादको प्रतिनिधित्व गर्थ्यो, र नूहको समयमा परीक्षाकालको प्याला भरिँदै गएको अवस्थासँग समानान्तर थियो। सन्देशको अस्वीकारले पछिल्लो वर्षाको सन्देशप्रति अगुवाइद्वारा गरिएको अस्वीकारलाई दृष्टान्तित गर्यो, जुन इस्लामको तेस्रो धिक्कारको आगमनलाई चिन्हित गर्नुपर्ने थियो।
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
«Раҳьи охир бояд бар қавми Худо биборад. Фариштаи пуриқтидоре бояд аз осмон фуруд ояд, ва тамоми замин аз ҷалоли ӯ мунаввар гардад». Review and Herald, April 21, 1891.
The leadership that in 1888 rejected the message, typified the rejection of the message of Islam on September 11, 2001, but God intends to produce a manifestation of power that those leaders will witness as part of his judgment upon them. The manifestation of the power of the latter rain occurs at the end of the period of the sealing. It began on September 11, 2001, but it reaches its climax at the end of the three-and-a-half days of Revelation eleven, when the “great earthquake” arrives.
ଯେ ନେତୃତ୍ୱ 1888 ମସିହାରେ ସେହି ସନ୍ଦେଶକୁ ପ୍ରତ୍ୟାଖ୍ୟାନ କଲା, ସେମାନେ 2001 ମସିହାର September 11 ତାରିଖରେ ଇସ୍ଲାମର ସନ୍ଦେଶର ପ୍ରତ୍ୟାଖ୍ୟାନର ଏକ ପୂର୍ବଛାୟା ଥିଲେ; କିନ୍ତୁ ଈଶ୍ୱର ଶକ୍ତିର ଏମିତି ଏକ ପ୍ରକାଶ ଉତ୍ପନ୍ନ କରିବାକୁ ଉଦ୍ଦିଷ୍ଟ କରିଛନ୍ତି, ଯାହାକୁ ସେହି ନେତାମାନେ ନିଜମାନଙ୍କ ଉପରେ ତାଙ୍କର ବିଚାରର ଅଂଶ ଭାବରେ ଦେଖିବେ। ପରବର୍ତ୍ତୀ ବର୍ଷାର ଶକ୍ତିର ସେହି ପ୍ରକାଶ ମୋହର ଲାଗିବାର ଅବଧିର ଶେଷରେ ଘଟେ। ଏହା 2001 ମସିହାର September 11 ତାରିଖରେ ଆରମ୍ଭ ହୋଇଥିଲା, କିନ୍ତୁ ଏହା ନିଜର ଚୂଡ଼ାନ୍ତ ଶିଖରକୁ ପ୍ରକାଶିତବାକ୍ୟ ଏଗାରୋର ସାଢେ ତିନି ଦିନର ଶେଷରେ ପହଞ୍ଚେ, ଯେତେବେଳେ “ମହା ଭୂମିକମ୍ପ” ଆସେ।
The message of 1888, was the Laodicean message, the last call for a former chosen people who were then in the process of being passed by.
1888 жылғы хабар Лаодикеяға арналған хабар еді — сол кезде шетке ысырылып бара жатқан бұрын таңдалған халыққа арналған соңғы үндеу.
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
«خەبەرەکەی کە بەهۆی A. T. Jones و E. J. Waggoner ـەوە پێمان دراوە، هەمان پەیامی خودایە بۆ کڵێسای لاودیکیە، و وای لە هەر کەسێک بێت کە بانگەشەی ئەوە دەکات ڕاستییەکە باوەڕی پێ هەیە، بەڵام هێشتا تیشکە خودادراوەکان بۆ خەڵکی تر نیشان نادات.» The 1888 Materials, 1053.
The message of 1888, represented the message that identified that when the great buildings of New York City were thrown down on September 11, 2001, the straight testimony to the Laodicean church was to be given, and the straight testimony is the message of Islam of the third Woe that, when breathed upon a backslidden people, has the power to bring them to life as a mighty army.
1888-ih ayta, New York City-at hatun edificio-kuna 11 septiembre 2001 p’akichisqa kasqan riqsichispa rikuchisqa kasqan hina, Laodicea iglesia-man ch’ulla chiqap willakuy qusqa kananpaq kasqanta rikuchirqa; chay ch’ulla chiqap willakuyqa kinsa kaq Ay-wak’aymanta Islam willakuymi, mayqinchus huk kutirikusqa llaqtaman samasqa hina chayamuspa, paykunata kawsarichiyta atinqa huk atiyniyuq hatun soldado ayllu hinaman.
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
«شهادەتێکی ڕاست دەبێت بۆ کڵێساکان و دامەزراوەکانمان بدرێت، بۆ ئەوەی خەوتووەکان هەڵبچن.»
“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.
«Εφόσον ο λόγος του Κυρίου πιστεύεται και υπακούεται, θα σημειώνεται σταθερή πρόοδος. Ας διακρίνουμε τώρα τη μεγάλη μας ανάγκη. Ο Κύριος δεν μπορεί να μας χρησιμοποιήσει, έως ότου εμφυσήσει ζωή στα ξηρά οστά. Άκουσα να λέγονται τα εξής λόγια: “Χωρίς τη βαθιά κίνηση του Πνεύματος του Θεού επάνω στην καρδιά, χωρίς τη ζωοποιό επιρροή του, η αλήθεια γίνεται νεκρό γράμμα.”» Review and Herald, 18 Νοεμβρίου 1902.
1888 marks the beginning of the second generation of Adventism, but it also provides a line of prophecy that aligns with the last days. On September 11, 2001 God led the people who chose to accept that the attack of Islam upon the earth beast was a fulfillment of prophecy back to the old paths. God’s people needed to return to the jewels of William Miller and become educated upon the foundational truths that included the fulfillment of the first and second Woes, that in turn established the arrival of the third Woe at that time. Once those people returned to those old paths they were led to see the sacredness of Habakkuk’s two tables.
१८८८ ले एड्भेन्टवादको दोस्रो पुस्ताको आरम्भलाई चिन्हित गर्छ, तर यसले अन्तिम दिनहरूसँग मेल खाने भविष्यवाणीको एउटा रेखा पनि प्रदान गर्छ। सेप्टेम्बर ११, २००१ मा, इस्लामद्वारा पृथ्वीको पशुमाथि गरिएको आक्रमण भविष्यवाणीको परिपूर्ति थियो भन्ने कुरा स्वीकार गर्न रोजेका मानिसहरूलाई परमेश्वरले पुराना मार्गहरूतर्फ फर्काइदिनुभयो। परमेश्वरका जनहरूले विलियम मिलरका रत्नहरूसम्म फर्कनु आवश्यक थियो र ती आधारभूत सत्यहरूमाथि शिक्षित हुनु आवश्यक थियो, जसमा पहिलो र दोस्रो धिक्कारको परिपूर्ति समावेश थियो, जसले त्यस समयमा तेस्रो धिक्कारको आगमनलाई स्थापित गर्यो। जब ती मानिसहरू ती पुराना मार्गहरूतर्फ फर्के, तब उनीहरूलाई हबकूकका दुई पाटीहरूको पवित्रता देख्न अगुवाइ गरियो।
The rebellion of 1863 against Habakkuk’s two tables, which are Miller’s jewels and also the foundations of Adventism, typified a rebellion that was repeated on September 11, 2001; for once again the leadership of Laodicean Adventism was given opportunity to uphold the jewels of Miller, or reject them. All four generations of Adventism that are represented in Ezekiel eight, are also representing the rebellion of Laodicean Adventism on September 11, 2001.
1863 жылы Абакумның екі тақтасына қарсы көтерілген бүлік — Миллердің асыл мұралары әрі сондай-ақ Адвентизмнің негіздері болып табылатын сол қазыналарға қарсы шыққан бүлік — 2001 жылғы 11 қыркүйекте қайталанған бір бүліктің бейнесі болды; өйткені Лаодикеялық Адвентизмнің басшылығына Миллердің асыл мұраларын қорғап қалу немесе оларды қабылдамай тастау мүмкіндігі тағы да берілді. Езекиелдің сегізінші тарауында бейнеленген Адвентизмнің барлық төрт ұрпағы да 2001 жылғы 11 қыркүйекте Лаодикеялық Адвентизмнің бүлігін бейнелейді.
We will continue to identify the second generation of Laodicean Adventism in the next article.
Atikuñatakixa qhipa qillqatanwa Laodiceankir Adventismon payïri generaciónapa uñtʼayaskakiñäni.
“God created man with affections capable of embracing eternal realities. These affections were to be kept pure and holy, free from all earthliness. But human beings have lost eternity out of their reckoning. God, the Alpha and Omega, the beginning and the end, the One who holds in His keeping the destiny of every soul, is forgotten. Supposing themselves to be mighty in knowledge, men have let themselves down to the lowest level in God’s sight.
«Хуыцау адæмæн æвæрдта фæндиртæ, уыдонæн æмбæлыдтой æнусон æцæгдзинæдтæн æргом уæвын. Ацы фæндиртæ хъуыд æрцыд цæстыг, сыгъдæг æмæ уæзданæй æнæ, æппæт дунейагдзинадæй сæрмагонд. Фæлæ адæм æнусонæгдзинад сæ хисапæй сыгъта. Хуыцау — Альфа æмæ Омега, райгуырды æмæ кæрон, иуæг, чи æппæт уды фæткыл дæр Йæ хъахъхъæныны астæу дары, — уый æрмæст. Æхсæнæй фæндынгонд уæвгæй, цыма сæхи зонды хъазын кæнынц, адæм сæхицæн кæнынц Хуыцауы цæстæнгасæй иуæгæй дæр æндæр æндаг ныллæг уагыл»។
“The mind of man has become earthly. In the place of revealing the impress of divinity, it reveals the impress of humanity. In its chambers are seen the imagery of earth. The debasing practises which prevailed in the days of Noah, placing the inhabitants of that age beyond hope of salvation, are seen today.” Signs of the Times, December 18, 1901.
“Ay de la mente de l’home s’ha tornat terrenal. En lloc de revelar l’empremta de la divinitat, revela l’empremta de la humanitat. En les seves cambres s’hi veu la imatgeria de la terra. Les pràctiques degradants que prevalien en els dies de Noè, i que posaren els habitants d’aquell temps més enllà de tota esperança de salvació, es veuen avui.” Signs of the Times, 18 de desembre de 1901.