The testing process that begins when the angel descends is represented by the test of whether to take the book out of the angel’s hand and eat it. Those that did choose to eat the message were then destined for a disappointment where the group who refused to eat were left behind. The little book that was to be eaten represented an “increase of knowledge” of the message that had first been unsealed at “the time of the end” at either 1798 or 1989, and then later formalized into a message that would hold the generation then alive accountable to the light of the increased knowledge. In either history, once the prophecy of Islam was fulfilled, then the message to be eaten in the angel’s hand was either received or rejected. If the message represented by the book is rejected, those who do so, and still seek to uphold the profession of still being the chosen of God, are forced to produce a counterfeit latter rain message.
Aŋasɛw tɔg nɔɔrɔ ŋmɛ̀rɛ kɛ̂ ŋwà kàŋgʉʉr bɛ̀rɛ sɔ, a dɛrɛ kɛ nàŋg lòòr nà ì bààrɛ kʉ̀mùŋ ŋwà kàŋgʉʉr sʉ̀ʉŋ nà kʉ̀ dɩ̀. Bà nɔ̀ɔ kɛ bà yààrɛ dɩ̀rɛ tɛ̀rɛ̀sɛ bàà tɔ̀rɔ̀ kɛ bà nà kàpàkà, kà bà kɛ̀ɛ̀rɛ nɔ̀ɔ kɛ bà yààrɛ dɩ̀rɛ nà sɔ̀ɔr tɔ̀rɔ̀ kɛ bɛ̀ɛ̀ bà dɩ̀rɛ kʉ̀ tɔ́ɔrɔ̀. Lòòr kùtùkù kɛ nà dɩ̀rɛ a dɛrɛ “sɔ̀ŋg nà bɛ̀rɛ” sʉ̀ʉŋ nà sààŋ nɔ̀ɔ kɛ tɔ̀ɔr kɛ bɛ̀rɛ nà “wàkàtɩ nà kɛ̀rɛŋ” nɔ̀ɔ, nà 1798 mà 1989, kà nà yààbɛ̀rɛ kùrùŋg dɛrɛ sààŋ nɔ̀ɔ kɛ nà gʉ̀rʉ̀m kɛ̀ɛ̀rɛ tɛ̀rɛ̀ nɔ̀ɔ sʉ̀ʉŋ nà bɛ̀rɛ kɛ tɔ̀rɔ̀ kɛ bɛ̀rɛ nà kʉ̀rɛ gʉ̀s nà bɛ̀rɛ sɔ̀ŋg. Nà tɔ̀rɔ̀ tɛ̀rɛ̀sɛ, kɛ̀rɛ̀ kɛ̀ɛ̀rɛ nà Islam tɔ̀rɔ̀ kɛ sààŋ nɔ̀ɔ dɛrɛ kʉ̀mùŋ ŋwà kàŋgʉʉr sʉ̀ʉŋ nà dɩ̀rɛ tɔ̀ɔr mà kà tɔ̀ɔr kɛ̀ɛ̀rɛ. Tɛ̀rɛ̀ kɛ sààŋ nɔ̀ɔ kɛ dɛrɛ kʉ̀mùŋ lòòr a tɔ̀ɔr kɛ̀ɛ̀rɛ, bà kɛ tɔ̀ɔr kɛ̀ɛ̀rɛ sɔ, kà bà kʉ̀rɛ kɛ bà yààrɛ sɔ̀ŋg nà dɛrɛ kɛ bà nɔ̀ɔ kɛ̀ɛ̀rɛ bàà tɔ́ɔr tɛ̀rɛ̀sɛ nà Mʉ̀ŋ, bà gʉ̀rʉ̀mɛ kɛ bà pɔ̀rɛ sààŋ nà pɩ̀ɩ̀lɛ̀ lɔ̀rɔ̀r nà latter rain.
On September 11, 2001 the past rebellions of the generations of Adventism were again made testing issues. Habakkuk chapter two identifies a debate that occurs in the prophetic history represented therein, which is a parallel prophetic line to the parable of the ten virgins. When the watchman asked what he shall answer in the history of the parable of the ten virgins, he was commanded to “write the vision, and make it plain upon tables.” The watchmen of Millerite history produced the 1843 chart in 1842, and its production became a waymark. It was the “vision” of Habakkuk two, that had been made plain upon tables that was to speak at the end.
No 11 di Septemba, 2001, e rebellions pasado di e generacionnan di Adventismo a bira atrobe puntonan di prueba. Habakuk kapítulo dos ta identifiká un debate ku ta sosodé den e historia profétiko representá aden, ku ta un línea profétiko paralelo ku e parábola di e dies birgennan. Ora e atalaya a puntra kiko el a mester kontestá den e historia di e parábola di e dies birgennan, a duna’é e mandato pa “skirbi e visión, i hasi’é kla riba tablannan.” E atalayanan di e historia Millerita a produsí e kart di 1843 na 1842, i su produkshon a bira un waymark. Tabata e “visión” di Habakuk dos, ku a wordu hasí kla riba tablannan, ku mester a papia na e fin.
Shortly after September 11, 2001 those who recognized the activity of Islam of the third woe, were led to return to Jeremiah’s “old paths,” and to walk therein. Those “old paths” identified that the three woes of Revelation chapter eight, verse thirteen represented the prophetic role of Islam. Immediately thereafter, Future for America began to reproduce the two charts of Habakkuk chapter two at the very same point in the parallel history of the Millerites, the two charts were set forth as a waymark, which had been represented by the production of the 1843 chart, in 1842.
ސެޕްޓެމްބަރ 11، 2001 ގެ ފަހުން ކުޑަ ވަގުތެއް ނުވަތަ، ތިންވަނަ ވޯގެ އިސްލާމްގެ ހަރަކާތް ދެނެގަތް މީހުން، އިރުމިޔާގެ “ގަދީމީ މަގުތައް” އަށް އަލުން ރުޖޫޢަ ކުރުމަށާއި، އެ މަގުތަކުގައި ހިނގުމަށް މަގުދައްކާލެވުނެވެ. އެ “ގަދީމީ މަގުތައް” އިން މުކާޝަފާގެ އަށްވަނަ ބާބުގެ ތޭރަވަނަ އާޔަތުގައި އޮތް ތިން ވޯ އަކީ އިސްލާމްގެ ނަބީވެރި ދާއިރާ ދައްކާ ކަމަށް ދެނެގަތެވެ. އެއަށް ތަކުރީބަން ފަހުން، Future for America އިން ހަބައްކޫޤްގެ ދެވަނަ ބާބުގެ ދެ ޗާޓު އަލުން ޗާޕު ކުރަން ފެށިއެވެ؛ މިލަރައިޓުންގެ ސާމާންޔު ތާރީޚީ ތަރުތީބުގައި ވެސް މި އެއް ނުކުތާގައި، 1842 ގައި 1843 ޗާޓު ތައްޔާރު ކުރުމުން މުރާދުކުރެވުނި ވޭމާރކެއްގެ ގޮތުގައި، އެ ދެ ޗާޓު ފާޅުކޮށް ދެއްކިއެވެ.
“In May, 1842, a General Conference was convened in Boston, [Massachusetts]. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.
«En mayo de 1842 se convocó en Boston, [Massachusetts], una Conferencia General. Al abrirse esta reunión, los hermanos Charles Fitch y Apollos Hale, de Haverhill, presentaron las profecías figuradas de Daniel y Juan, que habían pintado sobre tela, con los números proféticos, mostrando su cumplimiento. El hermano Fitch, al explicar ante la Conferencia su cuadro, dijo que, al examinar estas profecías, había pensado que, si pudiera sacar algo de esta clase como lo aquí presentado, ello simplificaría el tema y le facilitaría exponerlo ante un auditorio. Aquí había más luz en nuestro camino. Estos hermanos habían estado haciendo lo que el Señor había mostrado a Habacuc en su visión 2,468 años antes, diciendo: “Escribe la visión y declárala claramente en tablas, para que corra el que la leyere. Porque la visión es aún para un tiempo señalado”. Habacuc 2:2.»
“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.
«تەما بۇ ھақىدا بىراز مۇزاكىرە قىلىنغاندىن كېيىن، بۇنىڭغا ئوخشاش ئۈچ يۈز نۇسخىنى تاشباسما قىلىش بىر ئاۋازدىن ماقۇللاندى، ۋە بۇ ئىش ئۇزۇن ئۆتمەيلا ئەمەلگە ئاشۇرۇلدى. ئۇلار ‘43-يىللىق دىئاگراممىلار’ دەپ ئاتالدى. بۇ ناھايىتى مۇھىم بىر يىغىن ئىدى.» The Autobiography of Joseph Bates, 263.
“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.
“Tapəśśɨna nəburu yə-hulattəñña mäs’ät astəmharoččənna yäzenaqäf mädäbawit, bä‘orijinal fəyd’ lay siqomu, yäčart matəm həbäquq 2:2, 3 məfəssəm nəbbär. Čartu yänäbiyat guday k’ä-honä (inna yämikadduw yä‘orijinal fəyd’ yit’älu), yännäw yəkätäläw BC 457 yä2300 qänoch məqot’är iyaqäbbäl. ‘Rə’yu’ ‘yit’äw’ zänd, wäyim yät’äwənna gize əndiyhon, 1843 qäddämawī yätäṭämmä gize məhonu asfälagi nəbbär; bäzih gizew qädämä ‘dənagəl budənu’ bägizew t’älləq guday lay yisalfunna yinäsa zänd, käqäṭäyu ‘Mädhanit S’əhay bälay T’ərari’ qädämä. James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.”
“Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.
«Nun, unser Bericht der Geschichte zeigt, dass es Hunderte gab, die aus denselben chronologischen Tafeln lehrten wie William Miller, alle von gleicher Prägung. Damals bestand die Einheit der Botschaft darin, dass alle ein und dasselbe Thema verkündigten: das Kommen des Herrn Jesus zu einer bestimmten Zeit, im Jahre 1844.» Joseph Bates, Early SDA Pamphlets, 17.
The reprinting of the 1843 and 1850 charts, in the immediate post-September 11, 2001 history was as much a fulfillment of Habakkuk two, as was the publication of the 1843 chart in 1842. The production of the tables is part of the narrative of Habakkuk chapter two, and it had to happen. On September 11, 2001 the rebellion of 1863 was again repeated by those Laodicean Adventists who refused to return to Jeremiah’s “old paths.”
A reimpresión dos cadros de 1843 e 1850, na historia inmediatamente posterior ao 11 de setembro de 2001, foi tanto un cumprimento de Habacuc dous como o foi a publicación do cadro de 1843 en 1842. A produción das táboas forma parte da narrativa do capítulo dous de Habacuc, e tiña que acontecer. O 11 de setembro de 2001, a rebelión de 1863 foi de novo repetida por aqueles adventistas laodicenses que se negaron a volver ás «sendas antigas» de Xeremías.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]
“दुश्मन हमारे भाइयों और बहनों के मन को इन आख़िरी दिनों में स्थिर खड़ा होने के लिए एक प्रजा तैयार करने के काम से भटकाने का प्रयत्न कर रहा है। उसकी कुतर्कपूर्ण युक्तियाँ इस प्रकार रची गई हैं कि मनों को इस समय के संकटों और कर्तव्यों से दूर ले जाएँ। वे उस ज्योति को अत्यल्प मूल्य की ठहराते हैं जिसे मसीह अपने लोगों के लिए यूहन्ना को देने हेतु स्वर्ग से आए। वे सिखाते हैं कि जो दृश्य अब हमारे ठीक सामने हैं, वे इतने महत्वपूर्ण नहीं कि उन पर विशेष ध्यान दिया जाए। वे स्वर्गीय उद्गम वाले सत्य को निष्प्रभावी कर देते हैं, और परमेश्वर की प्रजा को उनके भूतपूर्व अनुभव से वंचित करके उसके स्थान पर उन्हें एक मिथ्या विज्ञान दे देते हैं। ‘यहोवा यों कहता है: मार्गों पर खड़े होकर देखो, और प्राचीन पथों के विषय में पूछो, कि उत्तम मार्ग कौन-सा है, और उसी में चलो।’ [यिर्मयाह 6:16.]”
“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296, 297.
«Uta dagit ta adda mangsapul a mangikkat kadagiti pamuon ti pammatitayo,—dagiti pamuon a naipasdek idi punganay ti trabahotayo, babaen iti adalen a naipakumbaba ken naikari iti Kararag ti Sao, ken babaen iti pannakaiparangarang. Iti rabaw dagitoy a pamuon nagtignaykami a mangbangon iti nasurok a limapulo a tawen. Mabalin a panunoten dagiti tattao a nasarakan da iti maysa a baro a dalan, a kabaelan da a mangipasdek iti maysa a nabilbilog a pamuon ngem dayta a naipasdek; ngem daytoy ket dakkel unay a panangallilaw. ‘Ta awan ti sabali a pamuon a maikabil iti asinoman a tao no di ket dayta a naikabil.’ [1 Corinthians 3:11.] Iti napalabas, adu dagiti nangrugi a mangbangon iti maysa a baro a pammati, a mangipasdek kadagiti baro a principio; ngem kasano kabayag a timmaktakder ti binangonda? Nabayag laeng ket napatayab dayta; ta saan a naipasdek iti Rabaw ti Bato.» Testimonies, volume 8, 296, 297.
Jeremiah identifies that to walk in the “old paths,” is to find “the rest”, and the rest is “the latter rain”, which began when the nations were angered on September 11, 2001, when the great buildings of New York City came down. Those that then ate the message became Habakkuk’s watchmen who were to “write the vision, and make it plain”. Jeremiah identifies the very same watchmen during the time of “the rest”, which is “the latter rain”.
Yeremya müəyyən edir ki, “köhnə yollar”da yerimək “rahatlığı” tapmaq deməkdir və bu rahatlıq “axır yağış”dır; o da millətlər qəzəbləndiyi zaman, 11 sentyabr 2001-ci ildə, Nyu-York şəhərinin böyük binaları yerlə-yeksan olanda başladı. O zaman bu xəbəri qəbul edənlər Habaqququn “görüntünü yazın və onu aydın edin” deyən gözətçiləri oldular. Yeremya “rahatlıq” dövründə, yəni “axır yağış” zamanı, məhz həmin gözətçiləri müəyyən edir.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Ariñäwix Tatitoj siw: “Saranakanakan sayt’asisin uñtapxam, nayra thakhinakatsa jiskt’asipxam kawkhans suma thakhix utji ukat uka thakhin sarapxam, ukhamat ajayunakamatak samaraña jikxatapxañamataki.” Ukampis jupanakax sapxänwa: “Janiw uka thakhin sarapkätati” sasa. Ukhamarakiw jumanak patxar uñjirinak uchta, akham sasa: “Pututun art’asitap ist’apxam” sasa. Ukampis jupanakax sapxänwa: “Janiw ist’apkätati” sasa. Jeremías 6:16, 17.
The trumpet that they were to sound is the sixth trumpet of the second woe in Millerite history, and in the last days it is the seventh trumpet of the third woe. Habakkuk’s watchmen, who are Jeremiah’s watchmen, sound a warning message that in the rebellion of 1888, was rejected. The sixth trumpet that was rejected in 1888, was the message to Laodicea.
ئۇلار چېلىشقا تېگىشلىك بولغان كاناي مىللېرىت تارىخىدىكى ئىككىنچى ۋايغا تەۋە ئالتىنچى كانايدۇر، ۋە ئاخىرقى كۈنلەردە ئۇ ئۈچىنچى ۋايغا تەۋە يەتتىنچى كانايدۇر. ھەبقۇقنىڭ كۆزەتچىلىرى، يەرمىيانىڭ كۆزەتچىلىرى بولغانلار، 1888-يىلدىكى ئىسياندا رەت قىلىنغان ئاگاھلاندۇرۇش خەۋىرىنى ياڭرىتىدۇ. 1888-يىلى رەت قىلىنغان ئالتىنچى كاناي، لاودىكىيەگە بولغان خەۋەر ئىدى.
“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.
«Farriin nuuf kenname A. T. Jones fi E. J. Waggoner irraa, farri Waaqaati kan waldaa Laaʼodiiqeyaatiif kenname; jechuunis, namni dhugaa amana jedhee of ibsu kam iyyuu, utuu birootatti ifa Waaqni kenne hin calaqqisiisin, isaaf wayyoo.» The 1888 Materials, 1053.
The seventh trumpet message of 1888, was first sounded to Laodicea in 1856, and then the Laodicean message was placed within the context of the increasing light of the “seven times.” On September 11, 2001 the call to return to Jeremiah’s old paths, and to walk therein for the purpose of obtaining the message of the latter rain, included the seventh Trumpet warning message that is represented as the message to Laodicea, and the “seven times,” which is the symbol of the foundations.
Ang pahayag ng ikapitong trumpeta ng 1888 ay unang ipinahayag sa Laodicea noong 1856, at pagkatapos ay inilagay ang pahayag sa Laodicea sa loob ng konteksto ng lumalawak na liwanag ng “pitong panahon.” Noong Setyembre 11, 2001, ang panawagang manumbalik sa mga dating landas ni Jeremias, at lumakad doon upang matamo ang pahayag ng huling ulan, ay kalakip ang babalang pahayag ng ikapitong Trumpeta na inilalarawan bilang pahayag sa Laodicea, at ang “pitong panahon,” na siyang sagisag ng mga pundasyon.
The “lie” identified by prophecy that produces the strong delusion of Paul’s writings was placed into the third generation of Laodicean Adventism in 1931, sixteen years after the death of the prophetess. The “lie” which arrived in the third generation is prophetically located in the period represented as the “women weeping for Tammuz,” and is therefore associated with the false latter rain message.
نبوت کی نشان دہی کے مطابق وہ “جھوٹ” جو پولس کی تحریروں میں مذکور سخت گمراہی کو پیدا کرتا ہے، 1931 میں لاودیسیائی ایڈونٹزم کی تیسری نسل میں داخل کیا گیا، نبیہ کی وفات کے سولہ سال بعد۔ وہ “جھوٹ” جو تیسری نسل میں آیا، نبوتی طور پر اُس زمانہ میں واقع ہے جس کی نمائندگی “عورتوں کا تموز پر رونا” کے طور پر کی گئی ہے، اور اس لیے وہ جھوٹی آخری بارش کے پیغام سے وابستہ ہے۔
The details of how the “lie” was propagated should be understood, as should the prophetic role of the “lie” in end-time prophecy. The scornful men that rule Jerusalem in the time of the latter rain, which is the time of the sealing of the one hundred and forty-four thousand, created a false latter rain message in the third generation of Adventism, as represented by the “women weeping for Tammuz,” in Ezekiel chapter eight. Their false latter rain message is also represented as a false foundation, a false wall of protection, and a false peace and safety message by Ezekiel.
“suutii” akkamitti babal’ifame hubatamuu qaba; akkasumas gaheen raajii “suutii” sanaa raajii yeroo dhuma keessatti maal akka ta’e hubatamuu qaba. Namoonni qoosaa Yerusaalem bulchan yeroo rooba boodaa keessatti, jechuunis yeroo kuma dhibba tokkoo fi afurtamii afur mallatteeffamu keessatti, dhaloota sadaffaa Adveentizimii keessatti ergaa rooba boodaa sobaa uuman; kunis akka “dubartoonni Taammuuzif boo’anitti” Hisqi’el boqonnaa saddeet keessatti bakka bu’ameera. Ergaan isaanii sobaan rooba boodaa kunis Hisqi’eliin hundee sobaa, dallaa eegumsaa sobaa, fi ergaa “nagaa fi tasgabbii” sobaa ta’ee bakka bu’ameera.
Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The Lord saith it; albeit I have not spoken? Therefore thus saith the Lord God; Because ye have spoken vanity, and seen lies, therefore, behold, I am against you, saith the Lord God. And mine hand shall be upon the prophets that see vanity, and that divine lies: they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel; and ye shall know that I am the Lord God. Because, even because they have seduced my people, saying, Peace; and there was no peace; and one built up a wall, and, lo, others daubed it with untempered mortar: Say unto them which daub it with untempered mortar, that it shall fall: there shall be an overflowing shower; and ye, O great hailstones, shall fall; and a stormy wind shall rend it. Lo, when the wall is fallen, shall it not be said unto you, Where is the daubing wherewith ye have daubed it? Therefore thus saith the Lord God; I will even rend it with a stormy wind in my fury; and there shall be an overflowing shower in mine anger, and great hailstones in my fury to consume it. So will I break down the wall that ye have daubed with untempered mortar, and bring it down to the ground, so that the foundation thereof shall be discovered, and it shall fall, and ye shall be consumed in the midst thereof: and ye shall know that I am the Lord. Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered mortar, and will say unto you, The wall is no more, neither they that daubed it; To wit, the prophets of Israel which prophesy concerning Jerusalem, and which see visions of peace for her, and there is no peace, saith the Lord God. Ezekiel 13:7–16.
Ndzi mi kombisile xivono xa hava, naswona a mi vulavulanga ku bvumba ka mavunwa, kasi mi ri, HOSI Xikwembu xi vule swona; hambileswi mina ndzi nga vulavulangiki xana? Hikokwalaho HOSI N’wini wa hinkwaswo u vula leswi: Leswi mi vulavuleke hava, naswona mi vone mavunwa, hikwalaho, vonani, ndzi lwisana na n’wina, ku vula HOSI N’wini wa hinkwaswo. Kutani voko ra mina ri ta va ehenhla ka vaprofeta lava vonaka hava, ni lava bvumbhaka mavunwa; a va nge vi enhlengeletanweni ya vanhu va mina, naswona a va nge tsariwi etsalweni ra yindlu ya Israele, naswona a va nge ngheni etikweni ra Israele; kutani mi ta tiva leswaku hi mina HOSI N’wini wa hinkwaswo. Hikuva, ina, hikuva va xisile vanhu va mina, va ku: Ku rhula; kasi a ku ri na ku rhula; kutani un’wana a aka rirhangu, naswona, waswivo, van’wana va ri tota hi misava leyi nga si pimiwaka: Byela lava va ri totaka hi misava leyi nga si pimiwaka leswaku ri ta wa: ku ta va ni mpfula leyi halakelaka ngopfu; naswona n’wina, wena maribye lamakulu ya xihangu, mi ta wa; kutani mheho ya xidzedze yi ta ri handzula. Waswivo, loko rirhangu ri wile, xana a ku nge vuriwi eka n’wina, ku te, Yi kwihi misava leyi mi ri toteke ha yona? Hikokwalaho HOSI N’wini wa hinkwaswo u vula leswi: Ndzi ta ri handzula hi mheho ya xidzedze eku kariheni ka mina; naswona ku ta va ni mpfula leyi halakelaka ngopfu eku kariheni ka mina, ni maribye lamakulu ya xihangu eku kariheni ka mina ku ri lovisa. Kutani ndzi ta hirimuxa rirhangu leri mi ri toteke hi misava leyi nga si pimiwaka, ndzi ri wisela emisaveni, lerova masungulo ya rona ma ta paluxiwa, kutani ri ta wa, naswona mi ta lovisiwa exikarhi ka rona; kutani mi ta tiva leswaku hi mina HOSI. Xisweswo ndzi ta hetisisa vukarhi bya mina ehenhla ka rirhangu, ni le henhla ka lava va ri toteke hi misava leyi nga si pimiwaka, kutani ndzi ta ku eka n’wina: Rirhangu a ra ha ri kona, ni lava va ri toteke a va ha ri kona; leswi nga swona, vaprofeta va Israele lava profetaka hi Yerusalema, ni lava vonaka swivono swa ku rhula hikwalaho ka rona, kasi a ku ri na ku rhula, ku vula HOSI N’wini wa hinkwaswo. Ezekiel 13:7–16.
The falsehood and lies which the scornful men in Jerusalem hide beneath in Isaiah chapters twenty-eight and twenty-nine are ultimately judged and destroyed by the “overflowing scourge.”
उस झूठ और मिथ्यात्व को, जिसके नीचे यरूशलेम के ठट्ठा करनेवाले पुरुष यशायाह के अध्याय अट्ठाईस और उनतीस में अपने को छिपाते हैं, अन्ततः “उमड़ती हुई कोड़े” के द्वारा न्याय करके नष्ट किया जाता है।
Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:17, 18.
Ukugweba futhi ngiyakubeka ngentambo yokukala, nokulunga ngentambo yokumisa; isichotho siyakukhukhula isiphephelo samanga, namanzi agcwalise indawo yokucasha. Nesivumelwano senu nokufa siyakuchithwa, nesivumelwano senu nesihogo asiyikuma; lapho isibhaxu esikhukhulayo sidlula, khona niyakunyathelwa phansi yiso. U-Isaya 28:17, 18.
Isaiah’s “overflowing scourge” is Ezekiel’s “overflowing shower,” that is brought upon those who have “divined lies,” by presenting a “vain vision” and by claiming “the Lord saith it,” “albeit” the Lord had “not spoken.” The “lie” that the ancient men hide under is represented as something they claim that the Lord had spoken, so it is a “lie” about God’s Word. Either they have identified a doctrine from God’s Word as error, or they have erroneously claimed that God directed their understanding (God had spoken), upon a doctrine of the Bible.
ᎡᏏᏯ ᎤᏬᏂᏍᎬ “ᎤᎵᏍᏆᎸᎯ ᎤᏓᎴᎩ ᎢᎦᏍᎩ” ᎢᏏᎩᏯ ᎤᏬᏂᏍᎬ “ᎤᎵᏍᏆᎸᎯ ᎠᎹ ᎤᎶᏐᏅ” ᎤᏰᎵᏎᎭ; ᎾᏍᎩ ᎤᏂᎷᏤᎲ ᎬᏩᏃᎮᎸ ᎬᏗ “ᎤᏂᏬᏂᏍᎬ ᎠᏎ ᎪᎯᏳ ᎠᏎ ᎦᎶᏄᎮᏍᏗ,” ᎠᎴ “ᎤᎾᏄᎪᏫᏒ ᎠᏎ ᎠᏎ ᎤᏕᏲᏟ ᏫᏥᎪᎲ,” ᎠᎴ ᎤᏂᏪᏎᎲ “ᎤᎬᏫᏳᎯ ᎯᎠ ᎯᏪᏎᎭ,” “ᎤᏠᏱᏉ” ᎤᎬᏫᏳᎯ “ᎥᏝ ᏱᎦᏬᏂᏍᎬᎢ.” Ꮎ “ᎦᎶᏄᎮᏍᏗ” ᎤᎾᏤᎵᎦ ᎡᎳᏗ ᎠᏂᏍᎦᏯ ᎤᎾᏢᏍᏔᏅ ᎠᏍᏓᏱᏗᏍᎬ ᎾᏍᎩ ᎤᏂᎦᏛᏅ ᎤᏂᏪᏎᎸ ᎤᎬᏫᏳᎯ ᎤᏬᏂᏍᎬ ᎠᏎ ᎾᏍᎩ “ᎦᎶᏄᎮᏍᏗ” ᎤᏁᎬ ᎤᏁᎢᏍᏗ ᎤᎬᏫᏳᎯ ᎤᏬᏂᏍᎬ ᎠᏥᏃᎮᎸ. ᎠᏎ ᎢᎸᎯᏳ ᎤᏂᏙᎴᎰᏒ ᎠᏏ ᎤᏁᎬ ᎤᏬᏂᏍᎬ ᎤᏓᏅᏙᎬᎯ ᎤᏂᏤᎵᎦ ᎤᏓᏱᎸᏗ ᎨᏒ ᎠᏓᏕᎶᏆᏍᏗᏱ, ᎠᎴ ᎢᎸᎯᏳ ᎤᎵᏰᎢᎵᏓ ᎤᏂᏪᏎᎸ ᎤᎬᏫᏳᎯ ᎤᏁᎬ ᎤᏬᏂᏍᎬ (ᎤᎬᏫᏳᎯ ᎤᏬᏂᏍᎬ), ᎠᏰᎸᏗ ᏗᎬᏩᏓᎴᎢᏍᏗ ᎠᏍᎦᏯ ᎤᏬᏂᏍᎬ ᎦᏛᎾᏍᏗ ᎪᎯ ᎠᏓᏅᏖᏗ ᎠᏂᏮᏙᏗ.
The “lie” that arrived in 1931, was a claim that Sister White had endorsed the false view of “the daily,” in the book of Daniel. The false view that “the daily,” represents Christ’s sanctuary ministry was premised upon a “lie” which claimed that in 1910, Ellen White had informed A. G. Daniells that he and Prescott’s view of “the daily,” representing Christ’s sanctuary ministry was actually correct, in spite of her direct written words to the contrary.
“ᴌᴏ” ᴛᴀ ᴀsᴀᴏʟ ᴀ 1931, ᴀ ʟᴏᴠᴀᴍ ᴀ ᴏʜ Sister White ᴀɴᴀ ʀᴇɪsᴀ ᴍᴀʟᴀ ᴅᴏʟᴏɴ ɢᴀ “the daily,” ᴅᴀɴ ɢɪᴛᴀʟ ᴍᴏ Daniel. ᴅᴏʟᴏɴ ɢᴀ “the daily,” ᴀɴᴀ ʙᴇʀᴛɪ ᴍɪɴɪsᴛʀɪ ᴛᴜᴍᴘᴇʀᴀɴᴏ Christ, ᴀɴᴀ ᴅᴀsᴀʀɪ ᴀ “lie” ᴅᴀ ʟᴏᴠᴀᴍ ᴀ ᴏʜ ᴅᴀɴ 1910, Ellen White ᴀɴᴀ ʙᴇʀɪ ᴛᴀʜᴜ A. G. Daniells ᴀ ᴏʜ ᴠɪᴇᴡ ɴᴇᴍᴇ ᴅᴀɴ Prescott ɢᴀ “the daily,” ᴀɴᴀ ʙᴇʀᴛɪ ᴍɪɴɪsᴛʀɪ ᴛᴜᴍᴘᴇʀᴀɴᴏ Christ ᴀᴋᴛᴜᴀʟɴᴀ ᴍᴇᴍᴀɴɢ ʙᴇɴᴀʀ, ᴍᴀsᴋɪᴘᴜɴ ᴀᴅᴀ ᴋᴀᴛᴀ-ᴋᴀᴛᴀɴ ᴛᴜʟɪsᴀɴ ʟᴀɴɢsᴜɴɢ ᴅᴀʀɪ ᴏʜ sᴇɴᴅɪʀɪ ᴅᴀ ʙᴇʀᴛᴏʟᴀᴋ ʙᴇʟᴀᴋᴀɴɢ.
The false view of “the daily,” that was then (1931) established within Laodicean Adventism, became the theological foundation which was employed to build a message that is described by Ezekiel as “peace and safety.” The various arguments that are employed to uphold the false foundation are the various counterfeit coins and jewels that Miller saw in his dream. By the end of his dream his original jewels are fully covered with counterfeits and rubbish, and the rubbish and counterfeit jewels and coins represent the message that was based upon their foundational error that “the daily” represents Christ’s sanctuary ministry.
«құрбандық» туралы сол кезде (1931 жылы) Лаодикеялық адвентизм ішінде орнықтырылған жалған көзқарас Езекиел сипаттайтын «тыныштық пен қауіпсіздік» хабарын құруға пайдаланылған теологиялық іргетасқа айналды. Сол жалған іргетасты қолдау үшін қолданылған әртүрлі дәлелдер Миллер өз түсінде көрген жалған теңгелер мен асыл тастар болып табылады. Түсінің соңына қарай оның бастапқы асыл тастары түгелдей жалғандармен және қоқыспен жабылып қалады, ал қоқыс пен жалған асыл тастар және теңгелер «құрбандық» Мәсіхтің киелі үйдегі қызметін білдіреді деген олардың іргелі қателігіне негізделген хабарды бейнелейді.
In Ezekiel’s passage the rubbish and counterfeit jewels is represented as a “wall” that has been built with a cement that is so weak it cannot hold up under the stress of the “stormy wind” or the “overflowing shower.”
Ndimek pa Ezikieli, zinyalala ndi miyala yamtengo wapatali yachinyengo zayimiridwa ngati “khoma” limene lamangidwa ndi matope olumikizira ofooka kwambiri moti silingathe kuyima pansi pa kupsyinjika kwa “mphepo yamkuntho” kapena “mvula yotsanulidwa.”
The disobedient prophet from Judah that rebuked Jeroboam, ultimately died between an “ass” and a “lion”. The lion represents Babylon and the ass represents Islam. The two doctrines which Laodicean Adventism cannot see, that are represented by the death of the disobedient prophet are the message of the papacy (the lion), and the message of Islam of the third Woe (the ass).
یەھۇدادىن كەلگەن، يارۇبعامنى ئەيىبلәгән ئىتائەتسىز نەبى ئاخىرىدا بىر «ئېشەك» بىلەن بىر «شىر»نىڭ ئارىسىدا ئۆلدى. شىر بابىلنى بىلدۈرىدۇ، ئېشەك بولسا ئىسلامنى بىلدۈرىدۇ. لاۋدىكىيىدىكى ئادوېنتىزم كۆرەلمەيدىغان، ئىتائەتسىز نەبىنڭ ئۆلۈمى ئارقىلىق تەمثىل قىلىنغان بۇ ئىككى تەلىم—پاپالىقنىڭ خەۋىرى (شىر) ۋە ئۈچىنچى ۋاينىڭ ئىسلام خەۋىرىدۇر (ئېشەك).
Ezekiel’s “stormy wind,” is a symbol of Isaiah’s “rough wind that is stayed” in “the day of the east wind” in chapter twenty seven. Ezekiel’s “stormy wind” is also the “four winds” of Revelation chapter seven, that are held until God’s servants are sealed. Ezekiel’s “stormy wind” is his message from the “four winds” in chapter thirty-seven, that brings the dead dry bones to life as a mighty army. Ezekiel’s “stormy wind” that brings down the “wall built with untempered mortar,” is the latter rain message of the third Woe.
“ማዕበላዊ ነፋስ” የተባለው የሕዝቅኤል ነፋስ፣ በኢሳይያስ ምዕራፍ ሃያ ሰባት ውስጥ “በምሥራቅ ነፋስ ቀን” “የሚቆም ኃይለኛ ነፋስ” ተብሎ የተገለጸው ምልክት ነው። የሕዝቅኤል “ማዕበላዊ ነፋስ” ደግሞ በራእይ ምዕራፍ ሰባት ውስጥ ያለው፣ የእግዚአብሔር ባሪያዎች እስኪታተሙ ድረስ የተያዙት “አራቱ ነፋሳት” ነው። የሕዝቅኤል “ማዕበላዊ ነፋስ” ደግሞ በምዕራፍ ሰላሳ ሰባት ከ“አራቱ ነፋሳት” የሚመጣ መልእክቱ ነው፤ ይህም የሞቱትን ደረቅ አጥንቶች እንደ ኃያል ሠራዊት ወደ ሕይወት ያመጣል። “ባልተቀመመ ጭቃ የተሠራውን ቅጥር” የሚያፈርሰው የሕዝቅኤል “ማዕበላዊ ነፋስ”፣ የሦስተኛው ወዮ የኋለኛው ዝናብ መልእክት ነው።
Ezekiel’s “overflowing shower” is a symbol of the papacy, and more specifically it is the symbol of the period of the Sunday law crisis which begins at the soon-coming Sunday law in the United States. The disobedient prophet from Judah that died between the ass and the lion, represented the death of Laodicean Adventism that takes place between September 11, 2001, at the arrival of the ass (the third woe), and the soon-coming Sunday law (the lion). Laodicean Adventism’s death occurs during the sealing of the one hundred and forty-four thousand that began when the nations were angered, yet held in check on September 11, 2001, and concludes at the soon-coming Sunday law. Their death, as illustrated by the disobedient prophet, is brought about because they returned to the methodology of apostate Protestantism, though they had been directly informed to never return to the “assembly of mockers.”
हा זה יחזקאל של „גשם שוטף” הוא סמל לאפיפיורות, ובאופן ממוקד יותר הוא סמל לתקופת משבר חוק יום ראשון, המתחילה בחוק יום הראשון העתיד לבוא בקרוב בארצות הברית. הנביא הבלתי־צייתן מיהודה, שמת בין החמור ובין האריה, ייצג את מותה של אדוונטיסטיות לאודיקיאנית, המתרחש בין 11 בספטמבר 2001, בעת בוא החמור (הוי השלישי), ובין חוק יום הראשון העתיד לבוא בקרוב (האריה). מותה של אדוונטיסטיות לאודיקיאנית מתרחש במהלך חתימתם של המאה וארבעים וארבעת האלף, שהחלה כאשר הגויים קצפו, אך רוסנו, ב־11 בספטמבר 2001, ומסתיימת בחוק יום הראשון העתיד לבוא בקרוב. מותם, כפי שמודגם על ידי הנביא הבלתי־צייתן, נגרם משום ששבו אל המתודולוגיה של הפרוטסטנטיות הכופרת, אף כי נמסר להם במישרין שלעולם לא ישובו אל „קהל הלצים”.
Their death occurs in the history of the sealing of the one hundred and forty-four thousand. As soon as God’s people are sealed, the destroying angels begin their work. From September 11, 2001 unto the soon-coming Sunday law the judgment of the living is accomplished in God’s church, for judgment begins in Jerusalem, and it begins with the ancient men that were to be the guardians of the people, but who had abandoned their responsibilities over four generations. Those who receive the seal in that period are the ensign that is lifted up to the nations. They are sealed before the soon-coming Sunday law for the only way God’s other flock can be warned is by seeing men and women in the Sunday law crisis who have the seal of God.
Muerteyej oiko peteî siglo siglo rembiasakue-pe oñembotyha ciento cuarenta y cuatro mil rehegua. Upe vove Ñandejára retãygua oñemboty rire, umi ánhel ombyai hag̃uáva oñepyrũ hembiapo. 11 jasyporundy ary 2001 guive pe léi domingo pyaʼe hag̃uápe peve, umi oikovéva juicio oñemboguata Ñandejára iglésia-pe, pórke pe juicio oñepyrũ Jerusalén-pe, ha oñepyrũ umi kuimbaʼe yma guare rehe, haʼéva vaʼekue tavaygua ñangarekoha, péro ohejávaʼekue iresponsavilida irundy generación pukukue. Umi ohupytýva pe sello upe período-pe haʼe hína pe poyvi oñemopuʼãva tetã nguéra renondépe. Haʼekuéra oñemboty pe léi domingo pyaʼe hag̃uáva mboyve, pórke Ñandejára ambue ovecha aty ikatu hag̃uáicha oñeavisa, peteĩ tape añoite oĩ: ohecha kuimbaʼe ha kuña kuérape pe léi domingo apañuãi jave, oguerekóva Ñandejára sello.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Wakumbhira kwa Mzimu Mutheru ni gukinagira thĩ yothe ũhoro wa mehia, wa ũthingu, na wa kĩhĩĩrĩro. Thĩ ndĩngĩhota kũhũrĩrwo no na kuona arĩa mekĩririe ũhoro wa ma gucagĩrĩrio nĩ ũhoro ũcio wa ma, makĩrutaga ma wĩra rĩĩtwa nĩ mĩtugo mĩnene na mĩtheru, makĩonania na ũnene na na igũrũ mũno mũgĩkũyũ mũtaratara wa gũtandĩkanĩrwo gatagatĩ ka arĩa magĩkĩrĩra marĩathani ma Ngai, na arĩa mamathũkũmagĩra na mahĩtithagia nĩ magũrũ mao. Gũtherio nĩ Mzimu nĩgũkĩrĩrĩria ngwataniro-inĩ gatagatĩ ka arĩa marĩ na mũhuri wa Ngai, na arĩa mekĩrĩra mũthenya wa kĩhũthĩriro wa maheeni. Rĩrĩa kĩgerio gĩgooka, nĩkũrĩkanio biũ atĩ rũũri rwa nyamũ nĩ kĩ. Nĩ gũkĩrĩra Dominika. Arĩa, thuutha wa gũigua ũhoro wa ma, magĩthiĩ mbere gũtĩĩra mũthenya ũcio ta mũtheru, nĩmecaraga mũhianĩro wa mũndũ ũrĩa wa mehia, we waciririe gũcenjia ibihe na marĩathani.” Bible Training School, December 1, 1903.
The death of Laodicean Adventism is accomplished during the history of the latter rain, that began to sprinkle on September 11, 2001, and is poured out without measure at the soon-coming Sunday law, when God has established and then lifts up as an ensign a people who have been sealed for eternity.
Kayamti ti Laodicean a Adventismo ket matungpal iti panawen ti pakasaritaan ti udan ti maudi, nga inrugina ti agsarsarabo idi Septiembre 11, 2001, ket maibukbok nga awan patinggana iti asideg a panawen ti linteg ti Domingo, inton naipasdek ti Dios ken kalpasanna ket itag-ayna a kas maysa nga ensenya maysa a tattao a naseselyoan nga agnanayon.
In that period of time, those in Laodicean Adventism that are preparing for, and will receive the mark of the beast, are represented by the twenty-five men bowing to the sun in Ezekiel chapter eight. They are those who have accepted Ezekiel’s false “peace and safety” message, that represents a counterfeit of the true latter rain message, that is being proclaimed by the true watchmen in that history. The foundation of that false latter rain message is the identification that “the daily” in the book of Daniel is a symbol of Christ, when it is actually a symbol of Satan. That false foundational belief is the doctrine that the “scornful men that rule the people of Jerusalem” employ to erect their untempered wall.
En aquel período de tiempo, aquellos en el adventismo laodicense que se están preparando para recibir la marca de la bestia, y la recibirán, están representados por los veinticinco hombres que se postran ante el sol en Ezequiel capítulo ocho. Ellos son los que han aceptado el falso mensaje de “paz y seguridad” de Ezequiel, el cual representa una falsificación del verdadero mensaje de la lluvia tardía que está siendo proclamado por los verdaderos atalayas en esa historia. El fundamento de ese falso mensaje de la lluvia tardía es la identificación de que “el continuo” en el libro de Daniel es un símbolo de Cristo, cuando en realidad es un símbolo de Satanás. Esa falsa creencia fundamental es la doctrina que los “hombres escarnecedores que gobiernan a este pueblo que está en Jerusalén” emplean para erigir su muro recubierto con argamasa suelta.
The identification of “the daily,” as a symbol of Christ was historically put in place by a “lie,” in 1931. From then onward the untempered wall of counterfeit coins and jewels was erected. That “wall” is destined to come down when the dirt brush man arrives to thoroughly purge His floor. That purging is accomplished in the prophetic period of history between the “stormy wind” (the ass of September 11, 2001), and the “overflowing showers” (the lion of the soon-coming Sunday law). In that history the disobedient prophet is slain and buried in the tomb of the false prophet of Bethel. Sister White identifies the “wall” of prophecy as the law of God.
La identificación de «el continuo» como símbolo de Cristo fue establecida históricamente por una «mentira», en 1931. Desde entonces en adelante se erigió la pared no recubierta de monedas y joyas falsificadas. Esa «pared» está destinada a caer cuando llegue el hombre del cepillo de tierra para purgar a fondo su era. Esa purificación se lleva a cabo en el período profético de la historia comprendido entre el «viento tempestuoso» (el asno del 11 de septiembre de 2001) y los «aguaceros desbordantes» (el león de la ley dominical que pronto ha de venir). En esa historia el profeta desobediente es muerto y sepultado en la tumba del falso profeta de Betel. La hermana White identifica la «pared» de la profecía como la ley de Dios.
“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.
«نَبِيُّ هُنَا يَصِفُ شَعْبًا يَسْعَى، فِي زَمَنِ ارْتِدَادٍ عَامٍّ عَنِ الْحَقِّ وَالْبِرِّ، إِلَى إِعَادَةِ الْمَبَادِئِ الَّتِي هِيَ أَسَاسُ مَلَكُوتِ اللهِ. إِنَّهُمْ مُرَمِّمُو الثَّغْرَةِ الَّتِي أُحْدِثَتْ فِي شَرِيعَةِ اللهِ—ذَلِكَ السُّورُ الَّذِي أَقَامَهُ حَوْلَ مُخْتَارِيهِ لِحِمَايَتِهِمْ، وَالَّذِي تَكُونُ طَاعَتُهُمْ لِوَصَايَاهُ فِي الْعَدْلِ وَالْحَقِّ وَالطَّهَارَةِ حِرْزَهُمُ الدَّائِمَ.»
“In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 678.
"Ma'na'i aniq wa malawahulushnî, an-nabî yushîr ilâ al-'amal al-khâshsh bi-hâdhâ as-sha'b al-bâqî alladhî yabnî al-jidâr. «In raja'ta rijlaka 'ani as-sabt, 'an fi'li masarratika fî yawmî al-muqaddas; wa da'awta as-sabt ladhdha, muqaddas ar-Rabb, mukarraman; wa akramtahu, ghayra sâlikin turuqaka, wa lâ tâliban masarrataka, wa lâ mutakalliman bi-kalimâtika anta: fahin'idhin taltadhdhu bir-Rabb; wa uja''iluka tarkabu 'alâ murtafa'ât al-ard, wa uṭ'imuka mîrâtha Ya'qûb abîka; li'anna fam ar-Rabb takallama bihi.» Ish'iyâ' 58:13, 14." Al-Anbiyâ' wa al-Mulûk, 678.
The beginning of the fourth generation of Adventism is marked by the publication of a book, as was the beginning of the third generation. The third generation began with the publication of W. W. Prescott’s, The Doctrine of Christ, and that generation ended with the publication of Questions on Doctrine. The Doctrine of Christ presented a gospel that was purposely void of the Millerite prophetic message. Questions on Doctrine presented a gospel that denied the work of sanctification that is accomplished by Christ. The Doctrine of Christ removed the light of the (chazon) vision of prophetic history, and Questions on Doctrine removed the light of the (Mareh) vision of Christ’s “appearance”.
ئەدوێنتیزمە نەوەی چوارەم بە بڵاوکردنەوەی کتێبێک دەست پێ دەکات، وەک چۆن دەستپێکی نەوەی سێیەمیش بە بڵاوکردنەوەی کتێبێک بوو. نەوەی سێیەم بە بڵاوکردنەوەی کتێبی W. W. Prescott، The Doctrine of Christ، دەستی پێ کرد، و ئەو نەوەیە بە بڵاوکردنەوەی Questions on Doctrine کۆتایی هات. The Doctrine of Christ ئینجیلێکی پێشکەش کرد کە بە ئەنقەست لە پەیامی پێغەمبەرانەی میللەری بێبەش کرابوو. Questions on Doctrine ئینجیلێکی پێشکەش کرد کە کاری پیرۆزکردنەوەی ئەوەی مەسیح ئەنجامی دەدات، نکۆڵی لێ دەکرد. The Doctrine of Christ ڕووناکی دیدگای (chazon) ـی مێژووی پێغەمبەرانەی لابرد، و Questions on Doctrine ڕووناکی دیدگای (Mareh) ـی «دەرکەوتنی» مەسیحی لابرد.
In between those two books the false latter rain message represented by the “women weeping for Tammuz” was developed. It was in that history that the “lie of 1931,” was promoted. That third generation (abomination) is also represented by the compromise of the third church of Pergamos. The symbol of compromise in the third church, identifies the work of seeking accreditation from the worldly institutions that dictated rules for theology and rules for medicine. It was in the third generation that the compromise of truth was accomplished, which included the introduction and emphasis on the use of Bibles that had been translated from corrupted manuscripts.
Ол икки китапниң арисида, “Таммуз үчүн жиғлаватқан аяллар” арқилиқ ипадиләнгән ялған кейинки ямғур хәвири шәкилләндүрүлди. Шу тарихниң өзидә “1931-йилдики ялған” илгири сүрүлди. Шу үчинчи әвлат (йиргинчлик) Пергамос дегән үчинчи чиркавниң мурәссәси арқилиқму ипадилиниду. Үчинчи чиркавтики мурәссәниң бәлгүси, дунявий муассисиләрдин аккредитация издәш ишини көрситиду; у муассисиләр илаһийәт үчүн қаидиләрни вә тебабәт үчүн қаидиләрни бәлгиләйтти. Һәқиқәт билән болған мурәссә дәл шу үчинчи әвлатта әмәлгә ашурулди; бу, бузуқ қолязмилардин тәрҗимә қилинған Муқәддәс Китап нусхилирини киргүзүшни вә уларни тәкитләшни өз ичигә алиду.
In 1957, the book Questions on Doctrine, represented a capitulation of the primary truth of the gospel. That truth being Jesus died to save us “from” sin, but he did not die to save us “in” sin. The Catholic and apostate Protestant teaching that a man cannot be obedient to God’s Word is Satan’s eternal argument. Man can, and must be obedient to God’s Word, even if Satan claims that “thou shall not surely die.” The fallen apostate Protestant view that men cannot overcome sin, and therefore men cannot be obedient to God’s law until Jesus magically transforms them into obedient robots at His second coming, was incorporated into the teachings of the book Questions on Doctrine.
१९५७ मा प्रकाशित पुस्तक *Questions on Doctrine* ले सुसमाचारको प्रमुख सत्यप्रति आत्मसमर्पण जनायो। त्यो सत्य यस्तो हो कि येशू हामीलाई पाप “बाट” बचाउन मर्नुभयो; तर उहाँ हामीलाई पाप “मै” बचाउन मर्नुभएन। मानिस परमेश्वरको वचनप्रति आज्ञाकारी हुन सक्दैन भन्ने क्याथोलिक तथा पतित प्रोटेस्टेन्ट शिक्षा शैतानको अनादिकालदेखिको तर्क हो। मानिस परमेश्वरको वचनप्रति आज्ञाकारी हुन सक्छ, र हुनैपर्छ, यद्यपि शैतानले “तिमीहरू कदापि मर्दैनौ” भनी दाबी गरे पनि। मानिसहरूले पापमाथि विजय प्राप्त गर्न सक्दैनन्, र यसकारण येशूले आफ्नो दोस्रो आगमनमा तिनीहरूलाई चमत्कारिक रूपमा आज्ञाकारी यन्त्रमानवहरूमा रूपान्तरण नगरुन्जेल तिनीहरू परमेश्वरको व्यवस्थाप्रति आज्ञाकारी हुन सक्दैनन् भन्ने पतित, पतनग्रस्त प्रोटेस्टेन्ट दृष्टिकोणलाई *Questions on Doctrine* पुस्तकका शिक्षाहरूमा समावेश गरियो।
In 1957, the fourth generation of Laodicean Adventism began, and its untempered wall (law), had been established, thus providing the logic that will allow the twenty-five ancient men to bow to the sun at the conclusion of the time of the sealing of the one hundred and forty-four thousand. That untempered wall, which is the belief that keeping the law of God is impossible, is swept away when the “wall” of separation of Church and State is removed, at the soon-coming Sunday law. The Sunday law is the overflowing showers, or as Isaiah expresses it, it is the overflowing scourge, and that flood begins at the soon-coming Sunday law in the United States.
Na 1957, the fourth generation of Laodicean Adventism began, and its wall not daubed with untempered mortar (law) had been established, thus providing the logic that will allow the twenty-five ancient men to bow to the sun at the conclusion of the time of the sealing of the one hundred and forty-four thousand. That wall not daubed with untempered mortar, which is the belief that keeping the law of God is impossible, is swept away when the “wall” of separation between Church and State is removed, at the soon-coming Sunday law. The Sunday law is the overflowing showers, or, as Isaiah expresses it, it is the overflowing scourge, and that flood begins at the soon-coming Sunday law in the United States.
At the Sunday law in the United States the enemy (the pope) comes in “as a flood” (the overflowing scourge), and it is then that “the ensign” is lifted up against him. It is then that the “untempered wall” that Laodicean Adventism erected upon the false application of “the daily” is swept away.
Ka sundaik hrilh chuan ramzawng duh lohpa (Pope) chu “lui angin” (hremna luang liam) a lo lut ang; chutih hunah chuan “hriamzah” chu amah dodalna atan kaihchhuah a ni ang. Chutih hunah chuan “ni tin” tih hrilh fiahna dik lo chunga Laodikea Adventism-in a sak “kulhhnam tawrh lo” chu hruai bo a ni ang.
According to their deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies; to the islands he will repay recompense. So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and forever. Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Isaiah 59:18–60:3.
Учинган ишларига яраша, шунга мувофиқ У қайтарур: рақибларига ғазаб, душманларига жазо; оролларга ҳам жазони қайтарур. Шунда улар ғарбдан Эгамизнинг номидан, қуёш чиқишидан эса Унинг улуғворлигидан қўрқурлар. Душман тошқиндек бостириб келганда, Эгамизнинг Рўҳи унга қарши байроқ кўтарур. Ва Наҷоткор Сионга келур, Ёқуб орасида гуноҳдан қайтганлар ҳузурига, — дейди Эгамиз. «Менга келсак, улар билан Менинг аҳдим шудир, — дейди Эгамиз: сенинг устингда бўлган Руҳим ва оғзингга солган сўзларим оғзингдан, наслинг оғзидан, наслинг насли оғзидан, — дейди Эгамиз, — бундан буён то абад кетмас». Тур, порла; чунки нuring келди, ва Эгамизнинг улуғворлиги сенинг устингга кўтарилди. Зеро, мана, ер юзини зулмат қоплар, халқларни эса қалин қоронғулик; лекин Эгамиз сенинг устингга кўтарилур, ва Унинг улуғворлиги сенинг устингда кўринар. Ва халқлар сенинг нурингга, шоҳлар эса сенинг чиқишингнинг ёрқинлигига келурлар. Ишаё 59:18–60:3.
The Gentiles come to the light when God’s glory is upon His people, and this occurs when the enemy comes in as a flood. When that enemy comes in God lifts up a standard (ensign) against him. The glory of the Lord that is upon those people who the Gentiles respond to, is His character, and His character does not sin. It is a false peace and safety message that teaches that men and women cannot overcome sin. That message is a false latter rain message that is proclaimed during the time of the true latter rain message, which arrived on September 11, 2001. That false message is a false message concerning God’s law, which is the “wall.” That false doctrine is represented in the book Questions on Doctrine, that marked the arrival of Laodicean Adventism’s fourth and final generation.
Milletler, Allah’ın yüceliği O’nun halkının üzerinde olduğunda nura gelirler; ve bu, düşman sel gibi içeri girdiğinde gerçekleşir. O düşman içeri girdiğinde Allah ona karşı bir sancak (alem) kaldırır. Ulusların karşılık verdiği o halkın üzerinde bulunan Rab’bin yüceliği, O’nun karakteridir; ve O’nun karakteri günah işlemez. Erkeklerin ve kadınların günahı yenemeyeceğini öğreten mesaj, sahte bir esenlik ve güvenlik mesajıdır. Bu mesaj, 11 Eylül 2001’de gelmiş olan gerçek son yağmur mesajının zamanı sırasında ilan edilen sahte bir son yağmur mesajıdır. O sahte mesaj, “duvar” olan Allah’ın yasası hakkında sahte bir mesajdır. Bu sahte öğreti, Laodikyalı Adventizmin dördüncü ve son neslinin gelişini belirleyen Questions on Doctrine kitabında temsil edilmektedir.
On September 11, 2001, the four rebellions of Laodicean Adventism arrived to test that final generation with the sins of their fathers. On that date God directed His people to return to Jeremiah’s old paths, that they might understand and accept the foundational message represented as Miller’s jewels. If they did so, they would find the latter rain, which Jeremiah called the “rest.” The call to return to the old paths was a repetition of the test that produced the rebellion of 1863.
2001-шы илниң сентәбир 11-күнидә, Лаодикийәлик Адвентизмниң төт исияни ахирқи әвлатни ата-бовилириниң гуналири билән синаш үчүн йетип кәлди. Шу күни Худa Өз хәлқигә Йәрәмияниң қедимий йоллириға қайтишни көрсәтти, шуниң билән улар Миллерниң җәвһәрлири сүпитидә ипадиләнгән асасий хәвәрни чүшинип қобул қилғай. Әгәр улар шундақ қилса, Йәрәмия «арам» дәп атаған кейинки ямғурни тапатти. Қедимий йолларға қайтиш чақириқи 1863-йилдики исянни пәйда қилған синақниң тәкрари еди.
On September 11, 2001, which is Isaiah’s “day of the east and rough wind” the “song of the vineyard” was to be sung, by those who in Revelation chapter fourteen, verse three and also in chapter fifteen, verse three sing the song of Moses and the Lamb. That song is the Laodicean message that identifies that the former chosen people were then being passed by, for God was then in the process of giving His vineyard to men and women that would bring forth the intended fruits of the vineyard. That vineyard message is the message to Laodicea, which was the message presented by Jones and Waggoner at the rebellion of 1888.
2001 Wata Ebla 11, kaʼa ay Isayos “gara ishaan baaxuufi cimee” taʼe sanatti, “weedduun wayinii” sirbamuun irra ture; isaanis Mulʼata boqonnaa kudha afur, lakkoofsa sadii keessatti, akkasumas boqonnaa kudha shan, lakkoofsa sadii keessatti weedduu Musee fi Hoolichaa sirban dha. Weedduun sun ergaa Laawodiqeyaa ti; innis sabni duraan filatame yeroo sanatti darbamaa akka ture adda baasa; sababiin isaas yeroo sanatti Waaqayyo wayinii Isaa dhiiraa fi dubartoota ija wayiniin sun akka fiduuf yaadame fidanitti kennuu irratti adeemsa keessa ture. Ergaan wayinii sanaa ergaa Laawodiqeyaa ti; innis ergicha Jones fi Waggoner fincilaa 1888 irratti dhiheessan ture.
On September 11, 2001, the latter rain began, and in the debate of Habakkuk chapter two it identifies a class who presented the message of the two tables, for they had returned to Jeremiah’s old paths and were receiving the “rest and refreshing,” that Isaiah identifies is brought upon those whose methodology is “line upon line.” The debate they were involved in was in opposition to a false latter rain message, represented by the “women weeping for Tammuz,” which encouraged the sleeping Laodicean people with a peace and safety message.
Le 11 septembre 2001, la pluie de l’arrière-saison commença, et, dans le débat de Habacuc chapitre deux, il est identifié une classe qui présenta le message des deux tables, car elle était revenue aux anciens sentiers de Jérémie et recevait le « repos et rafraîchissement » qu’Ésaïe désigne comme étant apporté à ceux dont la méthodologie est « ligne sur ligne ». Le débat dans lequel elle était engagée s’opposait à un faux message de pluie de l’arrière-saison, représenté par les « femmes pleurant Tammuz », lequel encourageait le peuple laodicéen endormi par un message de paix et de sûreté.
The peace and safety message claims that it is impossible for men and women not to sin, and therefore God can and will only justify them “in” their sins. The scornful men claim their peace and safety message is the true message of justification by faith, that Jones and Waggoner presented, but it leaves off the truth that he who God justifies, He also sanctifies, for God did not die to save people in their sins, but from their sins.
Rafet û ewlehiyê peyamê îdia dike ku ne mumkun e ku mêr û jinan guneh nekin, û ji ber vê yekê Xwedê tenê dikare û dê wan “di nav” gunehên xwe de rastdar hesab bike. Mêrên pêkenokî îdia dikin ku peyama wan a rafet û ewlehiyê, ew peyama rast a rastdarbûna bi baweriyê ye ku Jones û Waggoner pêşkêş kirin, lê ew rastiya ku yê ku Xwedê rastdar hesab dike, Ew jî pîroz dike, tê de nehêlin; çimkî Xwedê nemir ku mirovan di nav gunehên wan de xelas bike, lê ji gunehên wan xelas bike.
September 11, 2001, marked the beginning of the period of the sealing of the one hundred and forty-four thousand that concludes with one class receiving the seal of God, as represented by those who sigh and cry for the abominations in the church and in the land, and another class that have turned their backs upon the temple, where the final work of the third angel is being accomplished, and they are bowing to the sun. The history of the Millerites illustrates the history of the movement of the third angel, and in so doing the climax is about the message of the latter rain, and the experience it produces in those who choose to eat.
11 de septiembre de 2001 marcó el comienzo del período del sellamiento de los ciento cuarenta y cuatro mil, el cual concluye con una clase que recibe el sello de Dios, representada por aquellos que gimen y claman a causa de las abominaciones en la iglesia y en la tierra, y otra clase que ha vuelto sus espaldas hacia el templo, donde se está llevando a cabo la obra final del tercer ángel, y está postrándose ante el sol. La historia de los mileritas ilustra la historia del movimiento del tercer ángel, y al hacerlo, el clímax trata del mensaje de la lluvia tardía y de la experiencia que produce en aquellos que eligen comer.
We will continue this study in the next article.
E stuédu to estudiaremos denuóvo n’el siguente artículu.
“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.
“Ахын Ваггонер ба Жоунзоор дамжуулан ирсэн Эзэний энэ мэдээг эсэргүүцэн Миннеаполист илэрсэн тэмцлийн ихээхэн хэсгийн үндэс нь урьдаас тогтсон үзлээ орхин тавихыг хүсээгүй, мөн энэ үнэнийг хүлээн авахаас татгалзсан явдал байв. Тэрхүү эсэргүүцлийг өдөөх замаар Сатан Бурхан тэдэнд хайрлахаар хүсэн тэмүүлж байсан Ариун Сүнсний онцгой хүчийг манай ард түмнээс үлэмж хэмжээгээр хаан зайлуулж чадсан. Пентекостын өдрийн дараа элч нар үнэнийг тунхагласанчлан, үнэнийг дэлхийд хүргэхдээ тэднийх байж болох байсан тэрхүү үр нөлөөтэй чадлыг дайсан тэдэнд олж авахуулсангүй. Бүх дэлхийг алдар суугаар нь гэрэлтүүлэх ёстой байсан гэрэл эсэргүүцэлтэй тулгарсан бөгөөд өөрсдийн маань ах дүүсийн үйлдлээс болж дэлхийгээс үлэмж хэмжээгээр хол байлгагдсан юм.” Selected Messages, book 1, 235.