Truth is established upon the testimony of two or three, and the application of the four abominations of Ezekiel chapter eight, as the four generations of Laodicean Adventism, has several witnesses. In earlier articles it was identified that the seven churches of Revelation chapters two and three not only represented the history of modern Israel from the time of the apostles unto the end of the world, but also that those seven churches represented the history of ancient Israel from the time of Moses unto the time of Christ.
ꦏꦧꦼꦤꦼꦫꦤ꧀ ꦲꦶꦁꦒꦶꦃ ꦲꦸꦒꦼꦫꦏ꧀ꦏꦺ ꦏꦁꦒꦺ ꦏꦠꦼꦫꦁꦔꦤ꧀ ꦲꦺꦴꦫꦁ ꦭꦺꦴꦫꦺꦴ ꦲꦠꦮꦶ ꦠꦼꦭꦸ, ꦭꦤ꧀ ꦥꦼꦤꦼꦫꦥꦤ꧀ ꦏꦁꦠꦺꦴꦱ꧀ ꦥꦥꦠ꧀ ꦏꦺꦪꦺꦴꦒꦾꦤ꧀ ꦲꦼꦗꦺꦏꦶꦌꦭ꧀ ꦥꦱꦭ꧀ ꦮꦺꦴꦭꦸ, ꦱꦼꦧꦒꦻ ꦥꦥꦠ꧀ ꦠꦸꦫꦸꦤꦤ꧀ ꦲꦝ꦳ꦮꦺꦤ꧀ꦠꦶꦱ꧀ ꦭꦮꦺꦴꦢꦶꦏꦺꦪ, ꦩꦤ꧀ꦝꦸꦮꦺꦤꦶ ꦱꦏꦼꦧꦺꦃ ꦱꦏ꧀ꦱꦶ. ꦲꦶꦁ ꦥꦸꦤ꧀ꦠꦺꦤ꧀ ꦧꦁꦏꦭꦤ꧀ ꦱꦼꦮꦶꦠ꧀, ꦲꦶꦠꦸ ꦏꦼꦤꦭꦶ ꦪꦺꦤ꧀ ꦱꦥꦸꦠꦸ ꦏꦼꦮꦭꦶ ꦲꦶꦁ Wahyu ꦥꦱꦭ꧀ ꦭꦺꦴꦫꦺꦴ ꦭꦤ꧀ ꦠꦼꦭꦸ ꦲꦺꦴꦫ ꦩꦸꦁ ꦩꦤ꧀ꦝꦏꦶꦭꦶ ꦱꦼꦗꦫꦃ ꦆꦱꦿꦪꦺꦭ꧀ ꦩꦺꦴꦝꦼꦂꦤ꧀ ꦱꦏ ꦩꦱ ꦫꦱꦸꦭ꧀-ꦫꦱꦸꦭ꧀ ꦲꦤ꧀ꦠꦶ ꦥꦸꦁꦏꦱꦤ꧀ ꦗꦒꦠ꧀, ꦤꦩꦸꦁ ꦲꦸꦒ ꦱꦥꦸꦠꦸ ꦏꦼꦮꦭꦶ ꦏꦁꦏꦸ ꦩꦤ꧀ꦝꦏꦶꦭꦶ ꦱꦼꦗꦫꦃ ꦆꦱꦿꦪꦺꦭ꧀ ꦏꦸꦤꦺꦴ ꦱꦏ ꦩꦱꦤꦺ Nabi Musa ꦲꦤ꧀ꦠꦶ ꦩꦱꦤꦺ Kristus.
The church of Ephesus represented both the early Christian church, and also ancient Israel from Moses unto the time of the Judges. The church of Smyrna represented the period of persecution from the time of the disciples, unto the Roman emperor Constantine, and also the period of the Judges, when every man did what was right in his own eyes. The church of Pergamos represented the period of compromise from Constantine unto the papacy in 538, but also the period when ancient Israel rejected God and chose a king, and continually compromised with the pagan kingdoms they were surrounded by. The fourth church of Thyatira represented by Jezebel, is the period of papal rule from the year 538 unto 1798, and also the seventy-year captivity of ancient Israel in Babylon.
Ang iglesia sang Ephesus nagrepresentar pareho sang temprano nga Cristohanon nga iglesia, kag man sang sinaunang Israel halin kay Moises tubtob sa tion sang mga Hukom. Ang iglesia sang Smyrna nagrepresentar sang tion sang paghingabot halin sa tion sang mga disipulo tubtob sa Romanhon nga emperador nga si Constantino, kag man sang tion sang mga Hukom, sang diin ang tagsa ka tawo nagahimo sang iya ginakabig nga matarong sa iya kaugalingon nga mga mata. Ang iglesia sang Pergamos nagrepresentar sang tion sang pagkompromiso halin kay Constantino tubtob sa kapapahan sang 538, apang man sang tion sang pagsikway sang sinaunang Israel sa Dios kag pagpili sang isa ka hari, kag sang ila padayon nga pagkompromiso sa pagano nga mga ginharian nga nagapalibot sa ila. Ang ikaupat nga iglesia sang Thyatira, nga ginarepresentar ni Jezebel, amo ang tion sang pagmando sang kapapahan halin sa tuig 538 tubtob 1798, kag man sang kapitoan ka tuig nga pagkabihag sang sinaunang Israel sa Babilonia.
Those four churches also represent the four generations of Adventism, and provide a witness to applying Ezekiel’s four abominations to the four generations. The rebellion of 1863, was represented by the first generation of ancient Israel as illustrated by the rebellion of Aaron’s golden calf. The first generation includes the counsel given to the church of Ephesus, which identifies that God’s people had left their first love, and needed to repent and return to their first love. In 1863, the first love, as represented by William Miller’s jewels (the foundational truths, especially the “seven times”), were set aside, and God’s people were counselled to return.
O na apat a iglesia ket mangitakder met kadagiti uppat a kaputotan ti Adventismo, ken mangipaayda iti maysa a pammaneknek iti panangipakat kadagiti uppat nga aramid a makarimon iti libro ni Ezekiel kadagiti uppat a kaputotan. Ti panagrebelde idi 1863 ket naitakder babaen iti umuna a kaputotan ti nagkauna nga Israel kas naipaduyakyak iti panagrebelde ti balitok a baka ni Aaron. Ti umuna a kaputotan ket iramanna ti balakad a naited iti iglesia ti Efeso, a mangipakita a dagiti tattao ti Dios ket pinanawanda ti umuna nga ayatda, ken masapul a agbabawi ken agsubli iti umuna nga ayatda. Idi 1863, ti umuna nga ayat, a naisimbolo babaen kadagiti alahas ni William Miller (dagiti pamuon a kinapudno, nangnangruna ti “pito a panawen”), ket naibelleng, ket dagiti tattao ti Dios ket nabalakadanda nga agsubli.
Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. Revelation 2:4, 5.
Wopɛ so, mewɔ biribi tia wo, efisɛ woagyae wo kan dɔ no. Enti kae baabi a wufi ahwe ase no, na sakra w’adwene, na yɛ nnwuma a edi kan no; anyɛ saa a, mɛba wo nkyɛn ntɛm ara, na mayi wo kaneadua afi ne gyinabea, gye sɛ wosakra w’adwene. Adiyisɛm 2:4, 5.
The Millerites had struggled with apostate Protestantism, who Jeremiah called the “assembly of mockers,” and waited patiently for the vision to arrive, for when it did arrive it would not lie. The “assembly of mockers” were represented by the old prophet that lied to the prophet of Judah, who had presented the rebuke upon Jeroboam’s counterfeit worship.
ꯃꯤꯂꯂꯦꯔꯥꯏꯠꯁꯤꯡꯅ ꯌꯦꯔꯦꯃꯥꯏꯥꯅ ꯍꯥꯏꯔꯤꯕ “ꯃꯤꯅꯥꯏꯁꯤꯡꯒꯤ ꯄꯨꯟꯁꯤ” ꯍꯥꯏꯕ ꯑꯄꯣꯁꯇꯦꯠ ꯄ꯭ꯔꯣꯇꯦꯁꯇꯦꯟꯇꯤꯁꯝꯒ ꯂꯥꯟꯊꯣꯛꯂꯝꯃꯤ, ꯑꯃꯁꯨꯡ ꯃꯤꯁꯟ ꯑꯗꯨ ꯂꯥꯛꯄꯥ ꯌꯥꯕꯒꯤ ꯃꯄꯨꯡ ꯐꯥꯕꯗ ꯊꯥꯔꯥꯡꯅꯥ ꯉꯥꯛꯂꯝꯃꯤ; ꯃꯔꯝꯗꯤ ꯑꯗꯨ ꯂꯥꯛꯄ ꯃꯇꯝꯗ ꯑꯗꯨ ꯑꯔꯣꯏꯕ ꯍꯥꯏꯔꯣꯏꯗꯕꯅꯤ꯫ “ꯃꯤꯅꯥꯏꯁꯤꯡꯒꯤ ꯄꯨꯟꯁꯤ” ꯍꯥꯏꯕ ꯑꯁꯤ ꯌꯨꯗꯥꯒꯤ ꯄ꯭ꯔꯣꯐꯦꯠꯇꯥ ꯃꯔꯨꯑꯣꯏꯕ ꯄ꯭ꯔꯣꯐꯦꯠ ꯑꯃꯅ ꯂꯥꯏꯕ ꯑꯗꯨꯅ ꯈꯨꯠꯊꯥꯡ ꯄꯤꯔꯛꯂꯦ, ꯑꯗꯨꯅ ꯌꯦꯔꯣꯕꯣꯌꯥꯝꯒꯤ ꯑꯔꯣꯏꯕ ꯈꯨꯗꯣꯜ ꯑꯄꯥꯝꯕ ꯃꯐꯝꯗ ꯄꯨꯛꯆꯦꯜ ꯄꯤꯈꯤꯕ ꯄ꯭ꯔꯣꯐꯦꯠ ꯑꯗꯨꯒꯤ ꯃꯥꯅꯥ ꯑꯣꯏꯔꯦ꯫
I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: And hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted. Revelation 2:2, 3.
मैं तेरे कामों, तेरे परिश्रम, और तेरे धैर्य को जानता हूँ, और यह भी कि तू बुरे लोगों को सह नहीं सकता; और तू ने उन लोगों को परखा है जो अपने आप को प्रेरित कहते हैं, पर हैं नहीं, और तू ने उन्हें झूठा पाया है। और तू ने सहन किया है, और धैर्य रखा है, और मेरे नाम के लिये परिश्रम किया है, और हियाव नहीं हारा। प्रकाशितवाक्य 2:2, 3.
The second church of Smyrna represented the period of persecution in the early Christian church, that consisted of genuine martyrs and some who brought persecution upon themselves for less than holy motivations. It also represented the time of the Judges when every man in ancient Israel did whatever seemed right in his own eyes. The generation of rebellion that began in 1888, identified a period of persecution against the Spirit of Prophecy, the chosen messengers of the hour, and the Holy Spirit. It introduced a period when the ancient men of Laodicean Adventism chose to do whatever seemed right in their own eyes, as witnessed by men such as Kellogg, Prescott and Daniells.
ܥܕܬܐ ܬܪܝܢܝܬܐ ܕܣܡܘܪܢܐ ܡܚܙܝܐ ܗܘܬ ܠܙܒܢܐ ܕܪ̈ܕܘܦܝܐ ܒܥܕܬܐ ܟܪܣܛܝܢܝܬܐ ܩܕܡܝܬܐ، ܗܝ ܕܐܬܟܢܫܬ ܡܢ ܣܗ̈ܕܐ ܫܪܝܪ̈ܐ ܘܡܢ ܐܢܫ̈ܐ ܐܚܪ̈ܢܐ ܕܐܝܬܝܘ ܪ̈ܕܘܦܝܐ ܥܠ ܢܦܫܗܘܢ ܡܛܠ ܡܢܝ̈ܢܐ ܕܠܐ ܗܘܘ ܩܕܝ̈ܫܐ. ܘܐܦ ܡܚܙܝܐ ܗܘܬ ܠܙܒܢܐ ܕܕܝ̈ܢܐ، ܟܕ ܟܠ ܓܒܪܐ ܒܝܣܪܐܝܠ ܥܬܝܩܬܐ ܥܒܕ ܗܘܐ ܟܠ ܡܕܡ ܕܐܬܚܙܝ ܠܗ ܕܫܦܝܪ ܒܥܝܢܘܗܝ. ܕܪܐ ܕܡܪܕܘܬܐ ܕܫܪܝ ܒ־1888 ܝܕܥ ܙܒܢܐ ܕܪ̈ܕܘܦܝܐ ܥܠ ܪܘܚܐ ܕܢܒܝܘܬܐ، ܥܠ ܫܠܝ̈ܚܐ ܓܒܝ̈ܐ ܕܫܥܬܐ، ܘܥܠ ܪܘܚܐ ܕܩܘܕܫܐ. ܗܘ ܐܥܠ ܙܒܢܐ ܟܕ ܓܒܪ̈ܐ ܥܬܝ̈ܩܐ ܕܐܕܒܢܛܝܣܡܘܣ ܕܠܐܘܕܝܩܝܐ ܓܒܘ ܠܡܥܒܕ ܟܠ ܡܕܡ ܕܐܬܚܙܝ ܠܗܘܢ ܕܫܦܝܪ ܒܥܝܢܝ̈ܗܘܢ، ܐܝܟ ܕܡܣܗܕܝܢ ܓܒܪ̈ܐ ܐܝܟ ܟܠܘܓ، ܦܪܝܣܟܘܛ، ܘܕܢܝܠܣ.
The faithful few in that time were to be in mortal spiritual combat with a class that claimed to be Jews, but were not. Despite the positions of leadership, they were of the synagogue of Satan, as testified to by Sister White identifying that some were being directed “by angels that had been expelled from heaven.” They claimed to be wise, but were foolish. There was no condemnation placed upon the wise in that period of time, but an encouragement to be faithful unto death. In 1915, the last words Sister White ever spoke was, “I know in whom I have believed,” for she had been faithful unto death.
Sùch yoŋne me xootel ci jamono jooju dafa waroon a nekk ci xareb ruu gi bu tar ak benn wàll gu wax ne Yawut lañu, waaye duñu woon. Maska ni ñu nekkoon ci yéefar yu jiitu, bokkuñu woon ci jàngu Seytaane, ni ko Seer White seedelee, bi mu jëfandikoo ne am na ñenn ñuy jiite “ak malaaka yu ñu génnee asamaan.” Waxoon nañu ne boroom xam-xam lañu, waaye ñu doon ñu dof. Amul woon benn daanukaay bu ñu teg ci kaw ñi am xel ci jamono jooju, waaye amoon na ñu leen di xiirtal ngir ñu takku ba ci dee. Ci atum 1915, baat yu mujj yi Seer White waxoon mooy: “Xam naa ki ma gëm,” ndaxte dafa woon ku takku ba ci dee.
I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:9, 10.
Nə əməllərini, nə məşəqqətini, nə də yoxsulluğunu bilirəm, (lakin sən zənginsən) və özlərini yəhudi adlandıranların, amma yəhudi olmayanların, əksinə Şeytanın sinaqoqu olanların küfrünü də bilirəm. Çəkəcəyin əzablardan heç birindən qorxma: budur, iblis sizi sınamaq üçün bəzilərinizi zindana atacaq; və on gün məşəqqət çəkəcəksiniz: ölümədək sadiq ol, Mən də sənə həyat tacını verəcəyəm. Vəhy 2:9, 10.
The church of Pergamos represented the compromise between truth and error, between paganism and Christianity, in the time of the emperor Constantine, and also the compromise of ancient Israel that occurred during the history of the kings. It represented the mixture of truth and error, which can only produce error. It was represented by the 1919 Bible conference where the publication of the book, “The Doctrine of Christ”, was brought about in order to create an Adventist message that more closely represented the false gospel of apostate Protestantism. It was in the third generation of Adventism where the great compromises of truth occurred.
Iglesia ti Pergamos ket inrepresentarna ti kompromiso iti nagbaetan ti pudno ken biddut, iti nagbaetan ti paganismo ken Cristianismo, iti tiempo ti emperador a ni Constantino, ken kasta met ti kompromiso ti kadaanan nga Israel a napasamak idi iti pakasaritaan dagiti ar-ari. Inrepresentarna ti pannakikammang ti pudno ken biddut, a saan a makaproducir no di laeng biddut. Nairepresentar dayta babaen iti 1919 Bible conference nga idiay naiparang-ay ti pannakapablaak ti libro a, “The Doctrine of Christ”, tapno makaparsua iti maysa nga Adventist a mensahe a naasideg a mangirepresentar iti saan a pudno nga evangelio ti naglikud a Protestantismo. Idiay maikatlo a henerasion ti Adventismo a napasamak dagiti dadakkel a kompromiso ti pudno.
It was in that generation, beginning in 1919, that the church began the compromise that produced the Church Manual. It was in that generation, beginning in 1919, that the church began the compromise that required accreditation in both the schools of health and religion. It was in that generation that the move to the modern Catholic-based Bibles was initiated. It was in that history that the willingness of the leadership to establish relationships with regimes that were openly anti-Christian occurred.
U yo tsinedzelelo, ku sungula hi 1919, laha kereke yi sunguleke ku nghenelela eka ku seketerana loku humeseke Church Manual. U yo tsinedzelelo, ku sungula hi 1919, laha kereke yi sunguleke ku nghenelela eka ku seketerana loku laveke ku amukeriwa hi mfumo eka swikolo swa rihanyo ni swa vukhongeri ha swona havambirhi. U yo tsinedzelelo, laha ku rhurhela eka TiBibele ta manguva lawa leti simekiweke eka Vukhatoliki ku sunguriweke kona. Hi wona matimu wolawo laha ku rhandza ka vurhangeri ku simeka vuxaka ni mimfumo leyi a yi lwisana ni Vukreste erivaleni ku humeleleke kona.
The practice had been born into infancy in the Civil War, when the Laodicean leadership formed a legal relationship with the government of the United States, in order to have a better outcome for the young men in the church that were to be drafted into the deadliest war in American history, was repeated at the outset of the First World War when the General Conference president, A. G. Daniells, interacted with the German government, giving his approval for Germany to draft and force young men to serve in the military, and to bear arms, and to disregard the Sabbath. That action by Daniells brought about a separation that produced the various splinters of the Seventh-day Adventist Reform movement that exist to this very day.
Граждандық соғыс кезінде бұл тәжірибе енді ғана қалыптаса бастаған еді: Лаодикеялық басшылық Америка Құрама Штаттарының үкіметімен заңдық қатынас орнатты, мұндағы мақсат — қауымдағы Америка тарихындағы ең қантөгісті соғысқа шақырылуға тиісті жас жігіттер үшін неғұрлым қолайлы нәтижеге қол жеткізу болатын. Дәл осы іс-тәсіл Бірінші дүниежүзілік соғыстың басында да қайталанды. Сол кезде Бас конференцияның президенті А. Г. Даниэллс Германия үкіметімен байланысқа түсіп, Германияның жас жігіттерді әскерге шақырып, оларды әскери қызмет атқаруға, қару ұстауға және сенбілік күнді елемеуге мәжбүрлеуіне өз мақұлдауын берді. Даниэллстің сол әрекеті бөлінуге себеп болды, ал ол бөліну осы күнге дейін бар болып келе жатқан Жетінші күн адвентистері Реформа қозғалысының түрлі тармақтарының пайда болуына алып келді.
That compromise continued with Hitler’s Nazi Germany, and thereafter with the nations that made up the Soviet Union, and it is still upheld today in regimes such as China. The compromise of the third generation in its relation to statecraft had been typified by the compromise of the ancient kings of Israel and Constantine as symbolized in the church of Pergamos. That period also represented the compromise of its churchcraft with the false gospel of peace and safety represented by Prescott’s “The Doctrine of Christ”.
꧋ꦥꦤ꧀ꦗꦼꦭꦶꦱꦤ꧀ ꦲꦶꦏꦸ ꦩꦶꦗꦶꦭ꧀ ꦏꦤ꧀ꦛꦶ Hitler ꦱꦶꦁ Nazi Germany, ꦱꦭꦁꦏꦸꦁꦔꦺ ꦏꦤ꧀ꦛꦶ bangsa-bangsa ꦱꦶꦁ ꦔꦿꦏꦶꦠ꧀ Soviet Union, ꦭꦤ꧀ ꦲꦶꦏꦸ ꦲꦶꦁꦒꦶꦃ ꦢꦶꦮꦭꦸꦪꦸ ꦲꦶꦤ꧀ꦢꦶꦏꦶ ꦲꦶꦤ꧀ꦢꦶꦏꦶ ꦢꦶꦤꦺ ꦲꦶꦤ꧀ regime ꦏꦪꦭꦶ China. ꦥꦤ꧀ꦗꦼꦭꦶꦱꦤ꧀ ꦗꦼꦤꦼꦫꦱꦶ kaping tiga ꦲꦶꦁ sesambetanipun kaliyan tata-negara sampun ka pralambangakên déning ꦥꦤ꧀ꦗꦼꦭꦶꦱꦤ꧀ para ratu Israèl kina tuwin Constantine kados dene kasimbolakên wonten ing pasamuwan Pergamos. Mangsa punika ugi nglambangakên ꦥꦤ꧀ꦗꦼꦭꦶꦱꦤ꧀ tata-pasamuwanipun kaliyan Injil palsu bab tentrem lan karahayon, ingkang kasilihakên déning “The Doctrine of Christ” kagunganipun Prescott.
I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. Revelation 2:13, 14.
A mọ iṣẹ́ rẹ àti ibi tí ìwọ ń gbé, àní níbi tí ìtẹ́ Sátánì wà: ìwọ sì di orúkọ mi mú ṣinṣin, kò sì sẹ́ ìgbàgbọ́ mi, àní ní ọjọ́ wọ̀nyẹn nígbà tí Áńtípà, ajẹ́rìí olóòótọ́ mi, ẹni tí a pa láàárín yín, níbi tí Sátánì ń gbé. Ṣùgbọ́n mo ní ohun díẹ̀ sí ọ, nítorí pé o ní àwọn tí ń dìmọ́ ẹ̀kọ́ Báláámù níbẹ̀, ẹni tí ó kọ́ Bálákì láti fi ohun ìkọ̀sẹ̀ síwájú àwọn ọmọ Ísírẹ́lì, kí wọ́n lè máa jẹ ohun tí a fi rúbọ sí àwọn òrìṣà, àti kí wọ́n lè máa ṣe àgbèrè. Ìṣípayá 2:13, 14.
The fornication identifies the work of the General Conference in aligning themselves with nations such as Nazi Germany, and the Soviet Union under the pretext of maintaining necessary working relationships with the corrupt governments, while disregarding the faithful in those nations that suffered persecution from the various regimes they had joined with. The food sacrificed to idols represented the false methodology of apostate Protestantism and Catholicism that was then firmly established in universities of Laodicean Adventism, that had agreed to be governed by the guidelines of apostate methodologies, both in religion and health.
ဇိမ်ခံမှုသည် General Conference ၏ လုပ်ရပ်ကို ဖော်ပြသကဲ့သို့ ဖြစ်သည်။ ယင်းတို့သည် လိုအပ်သော လုပ်ငန်းဆိုင်ရာ ဆက်ဆံရေးများကို ပျက်စီးယိုယွင်းသော အစိုးရများနှင့် ထိန်းသိမ်းထားရမည်ဟူသော အကြောင်းပြချက်အောက်တွင် Nazi Germany နှင့် Soviet Union ကဲ့သို့သော နိုင်ငံများနှင့် ကိုယ်ကိုက်ညှိနှိုင်းပူးပေါင်းခဲ့ကြပြီး၊ ထိုသူတို့ ပူးပေါင်းခဲ့သည့် အမျိုးမျိုးသော အုပ်ချုပ်ရေးစနစ်များကြောင့် နှိပ်စက်ညှဉ်းပန်းခြင်းကို ခံစားခဲ့ရသော ထိုနိုင်ငံများအတွင်းရှိ သစ္စာရှိသူများကိုမူ လျစ်လျူရှုခဲ့ကြသည်။ ရုပ်တုတို့အား ပူဇော်ထားသော အစာသည် ထိုအချိန်တွင် Laodicean Adventism ၏ တက္ကသိုလ်များ၌ ခိုင်မာစွာ တည်ထောင်ထားပြီးဖြစ်သော အယူဖောက်ပြန်သည့် Protestantism နှင့် Catholicism တို့၏ မှားယွင်းသော နည်းစနစ်ဗေဒကို ကိုယ်စားပြုသည်။ ထိုတက္ကသိုလ်များသည် ဘာသာရေးနှင့် ကျန်းမာရေး နှစ်မျိုးစလုံး၌ အယူဖောက်ပြန်သော နည်းစနစ်များ၏ လမ်းညွှန်ချက်များအောက်တွင် အုပ်ချုပ်ခံရရန် သဘောတူခဲ့ကြသည်။
Jesus illustrated the end of the third generation as he did with the beginning, for He marked the arrival of the fourth generation with the publication of the book, Questions on Doctrine published in 1957, which fully rejected the primary salvation distinction that exists between truth and the erroneous ideas of apostate Protestantism and Catholicism. The book of course has several erroneous teachings, but essentially it teaches that it is impossible to live victorious in Christ, until after a person is miraculously changed at the Second Coming. The book marked the beginning of the generation where the twenty-five ancient men were to bow down to the sun. The political and religious elements necessary to allow the Laodicean Adventist church to accept the worship of Sunday at the soon coming Sunday law had arrived.
Jesus arakichin hunta wiñayta qallariyninwan hina rikuchirqan, chayrayku tawaq ñiqin wiñaypa chayamunanta señalarqan 1957 watapi rikhurichisqa librowan, Questions on Doctrine sutiyuqwan; chay libroqa qespichiypi kaq hatun sapaqchayta, cheqaq kaymanta apostatakusqa protestantismoqwan catolicismoq pantasqa yuyaykunamanta t’aqanakuyta, hunt’asqata qichurqan. Libroqa, chiqaqmi, achka pantasqa yachachiykunayuqmi; ichaqa aswan hatun yachachisqanqa, runaqa Cristo pi atipaq kawsayta mana atinqachu, mana iskay kaq hamuyninpi milagrota hina tikrasqa kanankama. Chay libroqa qallariyninta señalasqa chay wiñaypa, maypichus iskay chunka phisqa machu runakuna intiman k’umuykunankupaq karqan. Laodiceapi kaq Adventista iglesiata domingo yupaychayta, utqaylla hamuq domingo kamachiypi, chaskinampaq munasqa políticawan religiosoq ima elementokunapas chayaraq chayamurqanku.
The fourth abomination of Ezekiel occurs when the faithful few in chapter nine are receiving a seal upon their foreheads, just before the destroying angels begin their work. The vision begins in verse one, of chapter eight on the fifth day, of the sixth month, of the sixth year. The vision begins the day before the execution of the judgment upon those who bow down to the sun, which is the mark of papal authority, and the number of his name is “666.”
አራተኛው የሕዝቅኤል ርኩሰት የሚከሰተው በዘጠነኛው ምዕራፍ ውስጥ ያሉት ታማኝ ጥቂቶች በግንባራቸው ላይ ማኅተም እየተቀበሉ ሳሉ፣ አጥፊዎቹ መላእክት ሥራቸውን ከመጀመራቸው በፊት ነው። ራእዩ የሚጀምረው በስምንተኛው ምዕራፍ ቁጥር አንድ ላይ፣ በስድስተኛው ዓመት፣ በስድስተኛው ወር፣ በአምስተኛው ቀን ነው። ራእዩ የሚጀምረው ለፀሐይ በሚሰግዱት ላይ ፍርዱ ከሚፈጸምበት ቀን አንድ ቀን በፊት ነው፤ ይህም የጳጳሳዊ ሥልጣን ምልክት ነው፣ የስሙም ቁጥር “666” ነው።
The work of the sealing of the one hundred and forty-four thousand began on September 11, 2001 with the attack upon the earth beast carried out by the third woe of Islam. That attack made the nations angry, and marked the arrival of the latter rain. But the latter rain would only be recognized by those who would be led back to the foundations of Adventism to see that the three Woes of Islam are a foundational truth. At that point in time, those who were led back to the old paths that Jeremiah identifies as “the rest” (which is the latter rain), would either become watchmen that blew the trumpet of the third Woe, or they would be those who refused to hearken to the sound of the trumpet, and thus refusing to walk in the old paths.
Xi dompuh taytulning i 144,000 ay naungtang ka Setepber 11, 2001, hitam an biak angkawmna tawh lei sakhua gamsa tungah Islam ah gawh gentheihna thumna in a bawl chu. Chu beiseina chuan hnamte a thinrimter a, ruah hnuhnûng lo thlengna pawh a hriattîr. Mahse ruah hnuhnûng chu Adventism innghahna lungphûmte lamah hruai kîr an nih a, Islam ah gawh gentheihna pathumte chu thu dik lungphûm an ni tih hmuchhuak thei tûrte chauhvin an hriat theih ang. Chutih lai chuan, Jeremia’n “chawlna” a tih old paths lamah hruai kîr an nihte chu (chu chu ruah hnuhnûng a ni), an zînga thenkhat chu gawh gentheihna thumna beraw hrilh tûra tawtawrawtte an lo ni ang a; a dangte chu beraw ri chu ngaih lo, ngaihthlâk duh lo tûrte an ni ang a, chutichuan old paths-ah kal an duh lo tih a lang ang.
They were then tested by the sin of their father’s rebellion of 1863. At the very same point in time, a message arrived of the righteousness of Christ, which is “justification by faith in verity”. It was the Laodicean message of Jones and Waggoner, and it was the message of Ezekiel to the dead dry bones that came from the “four winds”, which are a symbol of Islam of the third woe (the “angry horse” seeking to break loose). Those faithful few were then tested by the sin of their father’s rebellion of 1888, as the mighty angel of Revelation eighteen descended when the great buildings of New York City were thrown down, and Revelation chapter eighteen, verses one through three was fulfilled.
በዚያን ጊዜ፣ በ1863 የአባቶቻቸው ዓመፅ ኃጢአት ተፈተኑ። በትክክል በዚያው የጊዜ ነጥብ፣ የክርስቶስ ጽድቅ መልእክት መጣ፤ እርሱም “በእምነት መጽደቅ በእውነት” ነው። ይህም የJones እና Waggoner የLaodicea መልእክት ነበር፤ እንዲሁም ከ“አራቱ ነፋሳት” የመጣው ለደረቁ የሞቱ አጥንቶች የEzekiel መልእክት ነበር፤ እነዚህም የሦስተኛው ወዮ እስልምና ምልክት ናቸው (ለመፍታት የሚሻ “ተቆጣ ፈረስ”)። ከዚያም እነዚያ ጥቂት ታማኞች፣ በ1888 የአባቶቻቸው ዓመፅ ኃጢአት ተፈተኑ፤ በዚያን ጊዜ የራእይ አሥራ ስምንት ኃያል መልአክ ወረደ፣ የNew York City ታላላቅ ሕንፃዎችም በተደፈሩበት ጊዜ፣ የራእይ ምዕራፍ አሥራ ስምንት ከቁጥር አንድ እስከ ሦስት ተፈጸመ።
They were then tested by the identification of the message of the latter rain. Was the latter rain a manifestation of the power of God as in past ages, or were the manifestations of God’s power only in the past? The faithful few were then tested by the rebellion of their father’s rebellion in 1919. How the faithful few navigate through those three tests determines whether they will receive the seal of God in their foreheads, or find themselves bowing down to the sun with the twenty-five elders of Laodicean Adventism.
Na washinok da mategay babaen ti pannakailasin ti damag ti uran iti maudi. Ti uran iti maudi kadi ket pannakiparangarang ti pannakabalin ti Dios a kas idiay dagiti naglabas a panawen, wenno dagiti pannakiparangarang ti pannakabalin ti Dios ket iti naglabas laeng? Ti bassit a matalek ket na suot da babaen ti panagrebeldia iti panagrebeldia dagiti ammada idi 1919. No kasano a bay-an dagiti bassit a matalek dagidiay tallo a pagsubok ti mangikeddeng no awatenda ti sello ti Dios kadagiti rampraenda, wenno masarakandanto a rumuknoy iti init a kaduada dagiti dua pulo ket lima a lallakay ti Laodicean a Adventismo.
All the rebellions of the four generations of Laodicean Adventism find their counterpart in September 11, 2001. That date, which Isaiah identified as the “day of the east wind,” marks the beginning of the sealing time of the one hundred and forty-four thousand, and the sealing time is a period of time. The ending of the period has been illustrated by the beginning, for Jesus always illustrates the end of a thing with the beginning of a thing. In the final movements of the sealing process the tests that were represented at the beginning of the period are once again repeated.
అనుతాపరహిత లయొదికయ ఆడ్వెంటిజం యొక్క నాలుగు తరాల సమస్త తిరుగుబాట్లకు 2001 సెప్టెంబర్ 11లో వాటి ప్రతిరూపం కనబడుతుంది. యెషయా “తూర్పుగాలి దినము”గా పేర్కొన్న ఆ తేదీ, నూట నలభై నాలుగు వేలమందికి ముద్రవేయబడే కాలపు ఆరంభాన్ని సూచిస్తుంది; మరియు ఆ ముద్రవేయు కాలం ఒక నిర్దిష్ట కాలవ్యవధియే. ఆ కాలవ్యవధి యొక్క ముగింపు దాని ఆరంభముచేతనే చిత్రీకరింపబడినది; ఎందుకంటే యేసు ఎల్లప్పుడును ఒక సంగతియొక్క అంత్యాన్ని, ఆ సంగతియొక్క ఆరంభముచేతనే చిత్రీకరిస్తాడు. ముద్రవేయు ప్రక్రియ యొక్క తుద కదలికలలో, ఆ కాలవ్యవధి ఆరంభమందు ప్రతినిధిత్వం చేయబడిన పరీక్షలు మరల ఒకసారి పునరావృతమగును.
On September 11, 2001, the tests which were failed by the rebels of Laodicean Adventism as represented by the four abominations of Ezekiel, and by the first four churches of Revelation chapters two and three, arrived, marking the beginning of a testing process that leads either to the mark of the beast, or the seal of God, for those who profess to be Seventh-day Adventists.
Ay Enero 11, 2001, dagiti suot a napalpak dagiti managrebeldi ti Adventismong Laodiceano kas naitakder babaen kadagiti uppat nga agparparigat nga ar-aramid iti Ezequiel, ken babaen kadagiti immuna nga uppat nga iglesia iti Apocalipsis kapitulo dua ken tallo, dimteng, a nangmarka iti rugi ti maysa a proseso ti pannakasuot a mangiturong wenno iti marka ti animal, wenno iti sello ti Dios, kadagidiay a mangipudno a bukodda a Seventh-day Adventists.
The leadership of Laodicean Adventism has been trapped by the cords of their own deceits, and it is virtually impossible for them to “recognize” a repetition of the manifestation of the power of God as represented by previous reformatory movements, including the reform movement that brought Adventism into existence. The ancient men scattered and covered up the doctrines that are represented by Miller’s jewels with counterfeit coins and jewels. The casket of the King James Bible has been relegated to the times of archaic language and replaced with modern language Bibles that are expressed in the terminology of the man of sin.
Lideri Laodikejas adventismā ir sapinušies savu pašu viltību saitēs, un viņiem ir gandrīz neiespējami “atpazīt” Dieva spēka izpausmes atkārtojumu, kādu to attēlo iepriekšējās reformu kustības, ieskaitot reformu kustību, kas noveda adventismu pie tā rašanās. Senie vīri izkaisīja un apsedza mācības, ko attēlo Millera dārglietas, ar viltotām monētām un dārglietām. Karaļa Jēkaba Bībeles lāde ir nobīdīta uz arhaiskas valodas laikiem un aizstāta ar mūsdienu valodas Bībelēm, kas izteiktas grēka cilvēka terminoloģijā.
Were any of the ancient men willing to consider the possibility that the latter rain message is not a peace and safety message, it would be virtually impossible for them to recognize that the manifestations of the power of God in past sacred histories are what specifically identify the sealing of the one hundred and forty-four thousand. More difficult yet for them to recognize is that the sacred histories that most directly identify the sealing of the one hundred and forty-four thousand are the sacred histories that fulfill Malachi chapter three, for Malachi chapter three establishes that there is always a messenger who prepares the way for the sudden arrival of the Messenger of the Covenant. That messenger was represented by the prophet Elijah who boldly proclaimed that there would be no rain in his history, except if it comes through his ministry.
ايا نَحوُرِي وُڤَمْفُو ڤاڠڬَلامْبَا مڤِكِيرَكَنْ كِمُڠْكِينَنْ بَهَوَا ڤِسَنْ هُجَنْ أَخِيرُ زَمَنْ بُكَنْلَه ڤِسَنْ دَمَاي دان كَأَمَانَنْ، نِسْچَيَا أَمَت سُوكَر بَڬِي مَرِيكَا أُونْتُق مِڠِنَلِي بَهَوَا ڤَتَنْدَا-ڤَتَنْدَا كُواسَا اللّٰه دَلَم سِيْرَة-سِيْرَة سُوچِي مَسَا لَالُ ايتُلَه يَڠ سِچَرَا خُصُوص مِڠِنْتِفِيكَاسِيكَنْ ڤِمَتْرَايَنْ سَرَاتُوس أَمْڤَت ڤُلُوه أَمْڤَت رِيبُو. لَبِيه سُوكَر لَاڬِي بَڬِي مَرِيكَا أُونْتُق مِڠِنَلِي بَهَوَا سِيْرَة-سِيْرَة سُوچِي يَڠ ڤَالِيڠ لَڠْسُوڠ مِڠِنْتِفِيكَاسِيكَنْ ڤِمَتْرَايَنْ سَرَاتُوس أَمْڤَت ڤُلُوه أَمْڤَت رِيبُو اَدَلَه سِيْرَة-سِيْرَة سُوچِي يَڠ مَمِيهِي مَلَاخِي ڤَسَل تِيݢَ، كَرَانَ مَلَاخِي ڤَسَل تِيݢَ مَنِتَڤْكَنْ بَهَوَا سِنْتِيَاسَا اَدَا سَأُورَڠ أُوتُسَنْ يَڠ مِمڤَرْسِيَڤْكَنْ جَالَنْ بَاݢِي كِدَاتَڠَنْ سَچَرَا تِبَا-تِبَا دَارِي أُوتُسَنْ ڤَرْجَنْجِيَانْ. أُوتُسَنْ ايتُ دِلَمْبَڠْكَنْ أُولِيه نَبِي إلِيَاس يَڠ دَڠَنْ بَرَانِي مَمَكْلُومْكَنْ بَهَوَا تِيَادَا هُجَنْ اَكَنْ تُرُونْ دَلَم سِيْرَتْنْيَا، كَچُوالِي جِيكَا هُجَنْ ايتُ دَاتَڠْ مَلَالُوي ڤَلَيَنَنَڽَا.
Ezekiel’s seventy elders would find it ridiculous to accept that their claim to be the temple of the Lord, was unfounded, and actually represented the claim of a people who were being passed by, just as the vineyard was given to those who bear the fruits worthy of the vineyard. The message of the third Woe, the messenger that prepares the way, the song of the vineyard, all testify against the traditions and customs which they had placed their confidence in, and represents an almost insurmountable obstacle to recognizing the latter rain.
Ha'e Ezekiel rehegua setenta anciano-kuéra ohechakuaata mo'ã va'erã itavyha pe he'i hag̃ua hikuái hikuái hague Ñandejára Templo, ndaikatúi hag̃ua oñemopyenda upe jerovia; ha añetehápe upéva ohechauka peteĩ tavayguakuéra rembi'ejerure ojehejáva tapykue gotyo, ojehupytýgui pe parral umi oguerúva hi'a porã pe parral rehegua. Pe mbohapyha Ay marandu, pe mensahéro ombosako'íva tape, pe parral purahéi, maymáva otestifika hikuái umi tradición ha jepokuaa rehe, ha'ekuéra omoĩ va'ekue jerovia, ha upéva oiko peteĩ ñepytyvõ'ỹ guasuicha ndaikatúiva hag̃uáicha ojehechakuaa pe ama pahague.
The conclusion of the sealing of the one hundred and forty-four thousand manifests the same tests for those who have claimed to “recognize” the role of Islam of the third Woe. The “increase of knowledge” which launched the movement of the Millerites began at the end of “seven times” in 1798. The “increase of knowledge” which launched the movement of the one hundred and forty-four thousand began at the end of a symbolic “seven times” (one hundred and twenty-six years) in 1989. During those one hundred and twenty-six years of escalating apostasy, Laodicean Adventism has reached its fourth and final generation.
ᎠᏍᏆᎸᎲ ᎤᏪᎵᏍᎬ ᎠᏍᎪᎯᏧ ᏅᎩ ᏅᎩ ᎢᏯᏂᏛ ᏕᎨᏥᏍᏆᏂᎪᏔᏅ ᏚᏂᎾᏄᎪᏫᏎᎭ ᎾᏍᎩᏯ ᎤᏕᎵᏛ ᎬᏗ ᎨᏒ ᎠᏂᏗᏍᎬ ᎬᏩᏂᏛᏁᎸ ᎤᏂᏢᆩᏒ “ᎤᎾᏙᎴᎰᎯᏍᏗ” ᎢᏳᏍᏗ ᎢᏍᎳᎻ ᎤᏤᎵ ᏦᎢᏁ ᎤᏲ. Ꮎ “ᎤᏛᏓᏍᏗ ᎠᎦᏔᎲ” ᎾᏍᎩ ᎤᏍᏆᎵᏍᏔᏅ ᎠᏂᎻᎴᎳᏭᎦᏓᏅᏛ ᎤᏂᏃᎸᏗ ᎤᎵᏰᎢᎶᎯᏍᏗ “ᎦᎵᏉᎩ ᎢᏳᏓᎴᎩ” 1798 ᎾᏍᎩ ᎤᎵᏍᏆᏗᏒ. Ꮎ “ᎤᏛᏓᏍᏗ ᎠᎦᏔᎲ” ᎾᏍᎩ ᎤᏍᏆᎵᏍᏔᏅ ᎠᏂᏍᎪᎯᏧ ᏅᎩ ᏅᎩ ᎢᏯᏂᏛ ᏕᎨᏥᏍᏆᏂᎪᏔᏅ ᎤᏂᏃᎸᏗ ᎤᎵᏰᎢᎶᎯᏍᏗ ᎤᏤᎵ ᎤᏓᏟᎶᏛ “ᎦᎵᏉᎩ ᎢᏳᏓᎴᎩ” (ᎠᏍᎪᎯᏐᎦᎵᏔᎳ ᏑᏓᎵᏍᎪᎯ ᏑᏓᎵᏓᎳ ᏧᏕᏘᏴᏛ) 1989 ᎾᏍᎩ ᎤᎵᏍᏆᏗᏒ. ᎾᎿ ᎠᏍᎪᎯᏐᎦᎵᏔᎳ ᏑᏓᎵᏍᎪᎯ ᏑᏓᎵᏓᎳ ᏧᏕᏘᏴᏛ ᎬᏗ ᎤᏟᏈᏒ ᎤᏲ ᎤᏃᎯᏳᎲᏍᎬ, ᎳᎣᏗᏏᏂ ᎠᏗᏫᏂᏍᏗᏍᏓᏅᏛ ᎤᎷᏨᎯ ᎿᎭᏉ ᏅᎩᏁ ᎠᎴ ᎤᎵᏍᏆᏗᏒ ᎤᏂᎾᏄᎪᏫᏒ.
It is the third and fourth generation that a nation or people fill their cup of probationary time, and that time has now arrived. The “increase of knowledge” from the book of Daniel that is represented by the Hiddekel River is also the knowledge that is increased, when the Revelation of Jesus Christ is unsealed just before probation closes.
یہ تیسری اور چوتھی نسل ہی ہوتی ہے جس میں کوئی قوم یا لوگ اپنی مہلتِ آزمائش کا پیمانہ بھر دیتے ہیں، اور اب وہ وقت آ پہنچا ہے۔ کتابِ دانی ایل میں مذکور “علم کی افزونی” جس کی نمائندگی دریائے حدّاقیل کرتا ہے، وہی وہ علم بھی ہے جو اُس وقت بڑھایا جاتا ہے جب یسوع مسیح کا مکاشفہ مہلتِ آزمائش کے بند ہونے سے ذرا پہلے کھولا جاتا ہے۔
We will take up the last three chapters of the book of Daniel in the next article.
ꯗꯦꯅꯤꯑꯦꯜꯒꯤ ꯂꯥꯏꯔꯤꯛꯀꯤ ꯍꯧꯖꯤꯛꯀꯤ ꯃꯇꯝ ꯑꯍꯨꯝꯕꯁꯤ ꯃꯇꯝ ꯃꯈꯥꯒꯤ ꯂꯩꯔꯤꯛꯇ ꯑꯩꯈꯣꯏꯅ ꯍꯟꯅ ꯆꯥꯎꯊꯣꯛꯈꯤꯒꯅꯤ।
“The days are fast approaching when there will be great perplexity and confusion. Satan, clothed in angel robes, will deceive, if possible, the very elect. There will be gods many and lords many. Every wind of doctrine will be blowing. Those who have rendered supreme homage to ‘science falsely so called’ will not be the leaders then. Those who have trusted to intellect, genius, or talent will not then stand at the head of rank and file. They did not keep pace with the light. Those who have proved themselves unfaithful will not then be entrusted with the flock. In the last solemn work few great men will be engaged. They are self-sufficient, independent of God, and He cannot use them. The Lord has faithful servants, who in the shaking, testing time will be disclosed to view. There are precious ones now hidden who have not bowed the knee to Baal. They have not had the light which has been shining in a concentrated blaze upon you. But it may be under a rough and uninviting exterior the pure brightness of a genuine Christian character will be revealed. In the day time we look toward heaven but do not see the stars. They are there, fixed in the firmament, but the eye cannot distinguish them. In the night we behold their genuine luster.” Testimonies, volume 5, 80, 81.
“Anpanaka kilakunakami chayamunqa hatun sasachakuywan pantasqakuywan ima kananpaq. Satanásqa angelpa p’achallinwan p’achasqa, atispaqa, akllasqa runakunatapas llullachinqa. Achka dioskuna, achka señorkunapas kanqa. Llapa yachachikuy wayrakuna phukurinqa. ‘Ciencia sutichasqa mana cheqaq nisqaman’ aswan hatun yupaychayta qusqakunaqa chaypacha manam pusaykunachu kanqaku. Yuyayman, yachay-sapanchasqankuman, icha talentonkuman hap’ipakukuqkunaqa chaypacha manam ranko-wankapi umapi sayanqakuchu. Paykunaqa manam k’anchaywan kuskachasqachu purirqaku. Mana hunt’asqa kasqankuta rikuchiqkunaqa chaypacha manam rebañota qhawanankupaq churakusqachu kanqaku. Qhipa allin mancharikuypaq llamk’anapiqa pisi hatun runakunan llamk’anqaku. Paykunaqa kikinkupi atiniyoqmi, Diosmanta sapallankumi, hinaspan Payqa manam paykunata llamk’achiyta atinchu. Señorqa cheqaq kamachinkunata hap’in, khatatichina, pruebay tiempopeqa paykuna rikurichisqa kanqaku. Kunanqa wakin ancha chanin runakuna pakasqaraq kachkanku, Baalman qonqorikuyta mana rurashqaku. Qankunaman huñusqa nina hina llimp’ipi k’ancharisqa k’anchaytaqa manam paykuna hap’irqakuchu. Ichaqa sinchi mana munay rikch’aynin ukupi cheqaq cristianopa carácterninpa ch’uya lliphipiynin rikurimunman. P’unchaypi hanaq pachata qhawanchik, ichaqa qoyllurkunata manam rikunchikchu. Chaykunqa chaypi kachkanku, firmamento nisqapi takyasqa, ichaqa ñawiqa manam sapa sapanta reqsinchu. Tutaqa cheqaq lliphipiyninkuta qhawanchik.” Testimonies, volumen 5, 80, 81.