God never changes, and therefore Adventism is judged in its fourth generation.

بۆیە خودا هەرگیز ناگۆڕێت، ئەوەش وای لێدەکات کە ئەدوێنتیزم لە نەوەی چوارەمی خۆیدا حوکم بدرێت.

“‘And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

«Et il appela l’homme vêtu de lin, qui avait à son côté l’écritoire du scribe; et le Seigneur lui dit: Passe au milieu de la ville, au milieu de Jérusalem, et marque d’un signe le front des hommes qui soupirent et qui gémissent à cause de toutes les abominations qui s’y commettent. Et aux autres il dit, à mes oreilles: Passez après lui dans la ville, et frappez; que votre œil soit sans pitié, et n’ayez point de compassion: tuez, exterminant vieillards et jeunes gens, vierges, petits enfants et femmes; mais n’approchez d’aucun homme sur lequel est le signe; et commencez par Mon sanctuaire. Ils commencèrent alors par les anciens qui étaient devant la maison.»

“Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.

“Yesus berdiri di ambang meninggalkan tutup pendamaian di kaabah syurgawi untuk mengenakan pakaian pembalasan dan mencurahkan murka-Nya dalam penghakiman ke atas mereka yang tidak menyahut terang yang telah Tuhan berikan kepada mereka. ‘Oleh sebab hukuman terhadap perbuatan jahat tidak segera dilaksanakan, maka hati anak-anak manusia pun sepenuhnya terdorong dalam mereka untuk berbuat jahat.’ Bukannya dilembutkan oleh kesabaran dan panjang sabar yang telah Tuhan nyatakan terhadap mereka, mereka yang tidak takut akan Tuhan dan tidak mengasihi kebenaran malah meneguhkan hati mereka dalam jalan kejahatan mereka. Namun demikian, kesabaran Tuhan pun ada batasnya, dan banyak orang sedang melampaui batas-batas itu. Mereka telah melanggar had kasih karunia, dan oleh sebab itu Tuhan mesti campur tangan dan menegakkan kehormatan-Nya sendiri.”

“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

“愛摩利人，耶和華曾說：『到了第四代，他們必回到此地，因為愛摩利人的罪孽還沒有滿盈。』這一民族雖因其拜偶像與敗壞而格外顯著，卻還未使他們罪孽的杯滿溢；上帝也不會下令將他們盡行毀滅。百姓必要看見神能以顯著的方式彰顯出來，好叫他們無可推諉。滿有憐憫的創造主甘願容忍他們的罪孽，直到第四代。此後，若仍看不出有任何向善的改變，祂的審判便要臨到他們。”

“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

“ด้วยความแม่นยำที่ไม่ผิดพลาด พระผู้ทรงอนันต์ยังคงทรงถือบัญชีกับบรรดาประชาชาติทั้งสิ้นอยู่ ขณะที่พระเมตตาของพระองค์ยังทรงยื่นให้พร้อมกับคำเรียกให้กลับใจ บัญชีนี้จะยังคงเปิดอยู่; แต่เมื่อยอดตัวเลขถึงจำนวนหนึ่งซึ่งพระเจ้าได้ทรงกำหนดไว้แล้ว การปรนนิบัติแห่งพระพิโรธของพระองค์ก็เริ่มต้นขึ้น บัญชีนั้นถูกปิดลง ความอดทนอดกลั้นของพระเจ้าสิ้นสุดลง ไม่มีการวิงวอนขอพระเมตตาแทนพวกเขาอีกต่อไป”

“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

“Nabii, akiitazama karne nyingi zijazo, alionyeshwa wakati huu katika maono yake. Mataifa ya kizazi hiki yamekuwa wapokeaji wa rehema zisizo na kifani. Yamepewa baraka teule kabisa za mbinguni, lakini juu yao kumeandikwa kiburi kilichozidi, tamaa ya mali, ibada ya sanamu, dharau kwa Mungu, na kutokushukuru kwa hali ya chini. Kwa haraka wanafunga hesabu yao na Mungu.

“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

«Але те, що примушує мене тремтіти, — це факт, що ті, хто мав найбільше світла й привілеїв, стали оскверненими панівним беззаконням. Під впливом неправедних, які їх оточують, багато хто, навіть із тих, що сповідують істину, охололи й були понесені могутньою течією зла. Загальна зневага, виявлена до справжньої побожності й святості, приводить тих, хто не перебуває в тісному єднанні з Богом, до втрати благоговіння перед Його Законом. Якби вони йшли за світлом і корилися істині від щирого серця, цей святий Закон видавався б їм іще дорожчим саме тоді, коли ним нехтують і його відкидають. У міру того як неповага до Божого Закону стає дедалі очевиднішою, розмежувальна лінія між тими, хто його дотримується, і світом стає дедалі виразнішою. Любов до Божественних приписів зростає в одного класу настільки, наскільки зростає зневага до них в іншого класу.»

“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

“भयंकर संकट निकट भविष्य में तीव्रता से आ रहा है। तीव्र गति से बढ़ते हुए संकेत यह प्रकट करते हैं कि परमेश्वर के आगमन-निरीक्षण का समय लगभग आ पहुँचा है। यद्यपि वह दण्ड देने में अनिच्छुक है, तौभी वह दण्ड देगा, और शीघ्र ही देगा। जो ज्योति में चलते हैं, वे निकट आती हुई विपत्ति के चिह्नों को देखेंगे; परन्तु उन्हें चुपचाप, निश्चिन्त प्रतीक्षा में बैठकर उस विनाश की बाट नहीं जोहनी है, और न अपने आप को इस विश्वास से ढाढ़स बँधाना है कि परमेश्वर दर्शन के दिन अपनी प्रजा को आश्रय देगा। ऐसा कदापि नहीं। उन्हें यह समझना चाहिए कि दूसरों को बचाने के लिये परिश्रमपूर्वक कार्य करना उनका कर्तव्य है, और सहायता के लिये दृढ़ विश्वास के साथ परमेश्वर की ओर दृष्टि रखनी है। ‘धर्मी जन की प्रभावशाली, उत्सुक प्रार्थना बहुत कुछ कर सकती है।’”

“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

"خميرُ التقوى لم يفقد قوته بالكلية. ففي الوقت الذي يبلغ فيه خطر الكنيسة وانحطاطها أعظم مداهما، تكون الزمرة الصغيرة الواقفة في النور متنهدةً وباكيةً بسبب الرجاسات التي تُرتكب في الأرض. ولكن، على وجهٍ أخص، ترتفع صلواتهم لأجل الكنيسة، لأن أعضاءها يسلكون على طريقة العالم.״

“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

Les prières ferventes de ce petit nombre fidèle ne seront pas vaines. Lorsque le Seigneur se lèvera comme vengeur, Il se lèvera aussi comme protecteur de tous ceux qui ont conservé la foi dans sa pureté et se sont gardés sans tache du monde. C’est en ce temps-là que Dieu a promis de faire justice à ses élus, qui crient à Lui jour et nuit, quoiqu’Il use de patience envers eux.

“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.

«Հրամանը սա է. «Անցիր քաղաքի միջով, Երուսաղեմի միջով, և նշան դիր այն մարդկանց ճակատների վրա, որոնք հառաչում և աղաղակում են այն բոլոր պղծությունների համար, որ կատարվում են նրա մեջ»։ Այս հառաչող, աղաղակող մարդիկ պահել էին կյանքի խոսքերը. նրանք հանդիմանել, խրատել և աղաչել էին։ Ոմանք, որ անարգում էին Աստծուն, ապաշխարեցին և խոնարհեցրին իրենց սրտերը Նրա առաջ։ Բայց Տիրոջ փառքը հեռացել էր Իսրայելից. թեև շատերը դեռ շարունակում էին կրոնի ձևերը, Նրա զորությունն ու ներկայությունը պակասում էին»։ Վկայություններ, հատոր 5, 207–210։

The illustration of God’s judgment that Sister White is identifying in the passage is the judgment brought upon the city of Jerusalem, which in the last days is the Seventh-day Adventist church. The judgment is finalized at the Sunday law, for it is there that the seal of God and mark of the beast are impressed. Ezekiel chapter eight identifies four escalating abominations. The first verse emphasizes the vision is to be understood just before probation closes by identifying the fifth day of the sixth month of the sixth year.

Mfano wa hukumu ya Mungu ambao Sister White anaubainisha katika kifungu hicho ni hukumu iliyoletwa juu ya mji wa Yerusalemu, ambao katika siku za mwisho ni kanisa la Waadventista Wasabato. Hukumu hiyo inakamilishwa kwenye sheria ya Jumapili, kwa maana hapo ndipo muhuri wa Mungu na alama ya mnyama vinawekwa. Sura ya nane ya Ezekieli inatambulisha machukizo manne yanayozidi kuongezeka. Aya ya kwanza inasisitiza kwamba ono hilo linapaswa kueleweka mara tu kabla ya kufungwa kwa muda wa rehema kwa kutaja siku ya tano ya mwezi wa sita wa mwaka wa sita.

Ezekiel did not need to include that historical point of reference. He could have simply written, “And it came to pass as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me.” The fact that he included the reference to the day before “666,” is a prophetic reference for students of prophecy. The reference for those who have the victory of the number of the beast’s name know “666,” is an element of the Revelation of Jesus Christ, which is unsealed just before probation closes. They know this for they are the people of God, that according to Peter, “in times past were not the people of God.”

حزقی‌ایل نیازی نداشت آن نکتهٔ تاریخیِ مرجع را درج کند. او می‌توانست به‌سادگی بنویسد: «و واقع شد، چون در خانهٔ خود نشسته بودم و مشایخ یهودا پیش روی من نشسته بودند، که دستِ یهوه خداوند در آنجا بر من فرود آمد.» این حقیقت که او اشاره به روزِ پیش از «666» را گنجانید، ارجاعی نبوی برای دانشجویان نبوت است. آن ارجاع، برای کسانی که بر عددِ نامِ وحش غلبه یافته‌اند، که «666» را می‌شناسند، عنصری از مکاشفهٔ عیسی مسیح است که اندکی پیش از بسته‌شدنِ زمانِ آزمایش گشوده می‌شود. آنان این را می‌دانند، زیرا قوم خدا هستند، که بنا بر گفتهٔ پطرس، «در زمان گذشته قوم خدا نبودند.»

In 1 Peter chapter two the people who are now the people of God, “have tasted that the Lord is gracious.” They are those who have prophetically “eaten” the word of God, as opposed to those who refused to eat the word of God. All the prophets speak of the last days, and in John chapter six, Jesus gave the message that His disciples must eat His flesh and drink His blood. In that chapter the disciples that refused to eat His flesh and drink His blood, did so in verse sixty-six.

در باب دومِ اوّل پطرس، مردمانی که اکنون قومِ خدا هستند، «چشیده‌اند که خداوند مهربان است.» ایشان کسانی‌اند که به‌گونه‌ای نبوّتی کلامِ خدا را «خورده‌اند»، در برابرِ آنان که از خوردنِ کلامِ خدا سر باز زدند. همهٔ انبیا از ایّامِ آخر سخن می‌گویند، و در باب ششمِ یوحنّا، عیسی این پیام را داد که شاگردانِ او باید گوشتِ او را بخورند و خونِ او را بنوشند. در آن باب، شاگردانی که از خوردنِ گوشتِ او و نوشیدنِ خونِ او امتناع کردند، در آیهٔ شصت‌وشش چنین کردند.

From that time many of his disciples went back, and walked no more with him. John 6:66.

Aus jener Zeit zogen sich viele seiner Jünger zurück und wandelten fortan nicht mehr mit ihm. Johannes 6,66.

The wise who eat the flesh and drink the blood of Christ in the last days, understand that Christ as Palmoni, is the Wonderful Numberer, and they recognize His signature when it is presented. The number “665,” in the opening verse of Ezekiel eight, is there, for any who wish to see, that it is identifying at least two important prophetic points. The first is that the message is to be understood as covering a period of time before the Sunday law. The second is that the number “666” is in one of only two verses in the book of Revelation, that is qualified by identifying that the “wise” would understand in the last days.

Les sages qui, dans les derniers jours, mangent la chair et boivent le sang du Christ comprennent que le Christ, en tant que Palmoni, est le Merveilleux Compteur, et ils reconnaissent Sa signature lorsqu’elle est présentée. Le nombre « 665 », dans le verset d’ouverture d’Ézéchiel huit, s’y trouve, pour quiconque veut le voir, indiquant au moins deux points prophétiques importants. Le premier est que le message doit être compris comme couvrant une période antérieure à la loi du dimanche. Le second est que le nombre « 666 » se trouve dans l’un des deux seuls versets du livre de l’Apocalypse qualifiés par l’indication que les « sages » comprendraient dans les derniers jours.

Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:18.

Voici la sagesse. Que celui qui a de l’intelligence compte le nombre de la bête ; car c’est un nombre d’homme ; et son nombre est six cent soixante-six. Apocalypse 13:18.

The “wise” who understand the increase of knowledge in the last days, when the Revelation of Jesus Christ is unsealed will know that “666,” is an important prophetic symbol for they will have gotten victory over the number. Ezekiel therefore introduces an escalating rebellion in chapter eight, that is represented by four increasing abominations. The final identifies the foolish as bowing down to the sun, thus marking the judgment of Jerusalem (Adventism), in the last days. That judgment takes place in the fourth generation. The four abominations are the symbols of the four generations of Laodicean Adventism.

De „wijzen” die in de laatste dagen de toeneming der kennis verstaan, wanneer de Openbaring van Jezus Christus wordt ontzegeld, zullen weten dat „666” een belangrijk profetisch symbool is, want zij hebben de overwinning over het getal behaald. Ezechiël voert daarom in hoofdstuk acht een zich verhevigde opstand in, die wordt voorgesteld door vier toenemende gruwelen. De laatste daarvan duidt de dwazen aan als neerbuigend voor de zon, en markeert aldus in de laatste dagen het oordeel over Jeruzalem (Adventisme). Dat oordeel vindt plaats in het vierde geslacht. De vier gruwelen zijn de symbolen van de vier geslachten van het Laodiceaanse Adventisme.

The first generation began in 1863, with the rebellion against Moses’ oath of “seven times.” Twenty-five years later, the rebellion of 1888 was manifested. Thirty-one years later the rebellion of 1919 occurred, represented by W. W. Prescott’s book, “The Doctrine of Christ”. Thirty-eight years after that, in 1957, the rebellion represented by the book, “Questions on Doctrine” took place. We will now begin to demonstrate why these four waymarks align with the four abominations of Ezekiel eight.

La première génération commença en 1863, avec la rébellion contre le serment de Moïse des « sept temps ». Vingt-cinq ans plus tard, la rébellion de 1888 se manifesta. Trente et un ans plus tard, survint la rébellion de 1919, représentée par le livre de W. W. Prescott, « The Doctrine of Christ ». Trente-huit ans après cela, en 1957, eut lieu la rébellion représentée par le livre « Questions on Doctrine ». Nous allons maintenant commencer à démontrer pourquoi ces quatre balises s’alignent sur les quatre abominations d’Ézéchiel huit.

In 1863, Laodicean Adventism introduced a new chart to replace the two charts that were fulfillments of Habakkuk chapter two’s command to, “write the vision and make it plain upon tables.” The 1863 chart dropped the “seven times” from the prophetic illustration, as it had been on the two sacred charts along with the 1260, 1290, and 1335. In Habakkuk the command identified that the tables (in the plural) would be published in a fashion that, “he may run that readeth it.” The 1863 chart was so far off the mark, that it required a handout of explanation to go with it. It was not possible to look at the 1863 chart and “run” without an extra handout.

१८६३ मा, लाओदिकीयन एडभेन्टवादले हबकूक अध्याय दुईको यस आज्ञाको पूर्तिस्वरूप रहेका दुईवटा चार्टहरूको स्थानमा एउटा नयाँ चार्ट प्रस्तुत गर्‍यो: “दर्शन लेख र त्यसलाई पट्टिकाहरूमा स्पष्ट पार।” १८६३ को चार्टले भविष्यवाणीसम्बन्धी चित्रणबाट “सात समय” हटायो, जबकि ती दुई पवित्र चार्टहरूमा १२६०, १२९०, र १३३५ सँगै यो पनि समावेश थियो। हबकूकमा उक्त आज्ञाले पट्टिकाहरू (बहुवचनमा) यस प्रकार प्रकाशित गरिनेछन् भनी जनाउँछ, “कि जसले यसलाई पढ्छ, त्यो दौडोस्।” १८६३ को चार्ट लक्ष्यबाट यति धेरै विचलित थियो कि त्यससँगै व्याख्यात्मक पर्चा आवश्यक पर्‍यो। कुनै अतिरिक्त पर्चाविना १८६३ को चार्ट हेरेर “दौडनु” सम्भव थिएन।

And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

Et le Seigneur me répondit et dit : Écris la vision, et grave-la clairement sur des tables, afin que celui qui la lira puisse courir. Habacuc 2:2.

The 1863, chart was a counterfeit designed to cover up the true, just as William Miller saw in his dream. The two sacred charts were the symbol of the covenant that Christ made with the people who had just taken the position as the true Protestant horn of the earth beast. Those two charts represented a symbol of the covenant relationship between the Millerites and Christ, who suddenly came to His temple in 1844, and when He came, He came as the Messenger of the Covenant. Ancient Israel illustrates modern Israel, and when Christ took ancient Israel out of the bondage of Egypt, He typified the time when He was to take modern Israel out of the bondage of twelve hundred and sixty years of papal rule. Sister White repeatedly upholds these two histories as parallel histories.

ឆ្នាំ 1863 គឺជាតារាងក្លែងក្លាយមួយ ដែលត្រូវបានរៀបចំឡើងដើម្បីបិទបាំងសេចក្តីពិត ដូចដែល William Miller បានឃើញនៅក្នុងសុបិនរបស់គាត់។ តារាងដ៏វិសុទ្ធទាំងពីរនោះ គឺជានិមិត្តសញ្ញានៃសម្ពន្ធមេត្រីដែលព្រះគ្រីស្ទបានធ្វើជាមួយប្រជាជន ដែលទើបតែបានកាន់ជំហរជាស្នែងប្រូតេស្តង់ពិតនៃសត្វលោកីយ៍មកពីផែនដី។ តារាងទាំងពីរនោះតំណាងឲ្យនិមិត្តសញ្ញានៃទំនាក់ទំនងតាមសម្ពន្ធមេត្រី រវាងពួក Millerites និងព្រះគ្រីស្ទ ព្រះអង្គដែលបានយាងមកព្រះវិហាររបស់ព្រះអង្គភ្លាមៗនៅឆ្នាំ 1844 ហើយនៅពេលព្រះអង្គយាងមក ព្រះអង្គយាងមកក្នុងនាមជាអ្នកនាំសារនៃសម្ពន្ធមេត្រី។ អ៊ីស្រាអែលបុរាណបង្ហាញអំពីអ៊ីស្រាអែលសម័យទំនើប ហើយនៅពេលព្រះគ្រីស្ទបាននាំអ៊ីស្រាអែលបុរាណចេញពីទាសភាពនៃអេហ្ស៊ីប ព្រះអង្គបានធ្វើឲ្យវាជាគំរូនៃពេលវេលា ដែលព្រះអង្គនឹងនាំអ៊ីស្រាអែលសម័យទំនើបចេញពីទាសភាពនៃការគ្រប់គ្រងរបស់សម្តេចប៉ាបអស់រយៈពេលមួយពាន់ពីររយហុកសិបឆ្នាំ។ អ្នកស្រី White បានគាំទ្រជាញឹកញាប់ថា ប្រវត្តិសាស្ត្រទាំងពីរនេះ ជាប្រវត្តិសាស្ត្រស្របគ្នា។

“Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.

«Светът, натрупан през изминалите векове, озарява нас. Разказът за забравянето на Израил е запазен за наше просвещение. В тази епоха Бог е прострял ръката Си, за да събере при Себе Си народ от всяка нация, племе и език. В адвентното движение Той е действал за Своето наследие, както действаше за израилтяните, когато ги извеждаше от Египет. При голямото разочарование от 1844 г. вярата на Неговия народ бе изпитана, както бе изпитана вярата на евреите при Червеното море.» Свидетелства, том 8, 115, 116.

When the Lord entered into covenant with ancient Israel, He gave two tables to represent the covenant relationship. When the Lord entered into covenant with modern Israel, He gave two tables to represent the covenant relationship. The two tables of the Ten Commandments typify Habakkuk’s two tables. He gave them the two tables shortly after the Red Sea crossing, which Sister White aligns with the great disappointment of 1844. Shortly after 1844, in terms of prophetic history, the Lord produced the second table. Ancient Israel was made the depositaries of God’s law, and modern Israel was made the depositaries of not only God’s law, but also those great prophetic truths.

ⴰⵙⵎⵉ ⵢⴻⴽⴽⴻⵛ ⵎⴰⵙⵙⵉⵏⴰ ⵖⴻⵔ ⵓⵎⵙⴰⵖⵓⵍ ⴷ ⵉⵙⵔⴰⵢⵉⵍ ⴰⵇⴱⵓⵔ, ⵉⴼⴽⴰⴷⴰⵙ ⵙⵉⵏ ⵉⵍⵡⴰḥⴻⵏ ⵉ ⵓⵙⵎⵓⵏ ⵏ ⵜⵎⵢⴰⵡⴰⵙⵜ ⵏ ⵓⵎⵙⴰⵖⵓⵍ. ⴰⵙⵎⵉ ⵢⴻⴽⴽⴻⵛ ⵎⴰⵙⵙⵉⵏⴰ ⵖⴻⵔ ⵓⵎⵙⴰⵖⵓⵍ ⴷ ⵉⵙⵔⴰⵢⵉⵍ ⴰⵎⴰⵢⵏⵓ, ⵉⴼⴽⴰⴷⴰⵙ ⴷⴰⵖ ⵙⵉⵏ ⵉⵍⵡⴰḥⴻⵏ ⵉ ⵓⵙⵎⵓⵏ ⵏ ⵜⵎⵢⴰⵡⴰⵙⵜ ⵏ ⵓⵎⵙⴰⵖⵓⵍ. ⵙⵉⵏ ⵉⵍⵡⴰḥⴻⵏ ⵏ ⵎⵔⴰⵡ ⵏ ⵉⵍⴰⵎⴰⵏ ⵙⴻⵎⵎⴰⵜⴰⵏ ⵉ ⵙⵉⵏ ⵉⵍⵡⴰḥⴻⵏ ⵏ Habakkuk. ⵉⴼⴽⴰⴷⴰⵙ ⵙⵉⵏ ⵉⵍⵡⴰḥⴻⵏⴻⵏⵏⵉ ⴷⴻⴼⴼⵉⵔ ⵉⵎⵉⴽ ⵏ ⵓⵣⵔⵉ ⵏ ⵢⵉⵍⵍ ⴰⵣⴻⴳⴳⵯⴰⵖ, ⵏⵏⴰⴷ Sister White ⵜⵙⴰⵙⴰ ⴷ ⵓⵙⵖⵓⵏⴼⵓ ⴰⵎⴻⵇⵇⵯⵔⴰⵏ ⵏ 1844. ⴷⴻⴼⴼⵉⵔ ⵉⵎⵉⴽ ⵏ 1844, ⵙ ⵜⵎⴰⵡⴰⵙⵜ ⵏ ⵓⵎⵣⵔⵓⵢ ⴰⵏⴱⵉ, ⵎⴰⵙⵙⵉⵏⴰ ⵢⴻⵙⵙⵓⴼⵖ ⴰⵍⵡⴰḥ ⵡⵉⵙ ⵙⵉⵏ. ⵉⵙⵔⴰⵢⵉⵍ ⴰⵇⴱⵓⵔ ⵢⵓⵖⴰⵍ ⴷ ⵉⵎⴰⴽⴰⵏⴻⵏ ⵏ ⵓⴱⴻⴷⴷⴻⵍ ⵏ ⵓⵣⵔⴻⴼ ⵏ ⵎⴰⵙⵙⵉⵏⴰ, ⵎⴰⵛⴰ ⵉⵙⵔⴰⵢⵉⵍ ⴰⵎⴰⵢⵏⵓ ⵢⵓⵖⴰⵍ ⴷ ⵉⵎⴰⴽⴰⵏⴻⵏ ⵏ ⵓⴱⴻⴷⴷⴻⵍ, ⵎⴰⵛⵉ ⴽⴰⵏ ⵏ ⵓⵣⵔⴻⴼ ⵏ ⵎⴰⵙⵙⵉⵏⴰ, ⵎⴰⵛⴰ ⴷⴰⵖ ⵏ ⵜⵉⴷⴻⵜⵉⵏⵏⵉ ⵜⵉⵎⴻⵇⵇⵯⵔⴰⵏⵉⵏ ⵏ ⵓⵏⴱⵉ.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.” Testimonies, volume 5, 455.

“Kwarai tasan e na nona lotu na Kalou ena gauna oqo, me vaka ga ni a kaciva ko Koya na Isireli makawa, me tu me rarama e vuravura. Ena i seleiwau kaukauwa ni dina, na itukutuku ni imatai, ni ikarua, kei na ikatolu ni agilosi, sa wasei ira tani kina mai na veisoqosoqo lotu kei vuravura me kauti ira mai ki na veivolekati tabu vua. Sa lesi ira me ra dau maroroya na nona vunau, ka sa vakatawana vei ira na dina lelevu ni parofisai me baleta na gauna oqo. Me vaka na vosa tabu ka a soli me maroroi vei Isireli makawa, sa ka ni nuitaki tabu oqo me vakadewataki ki vuravura.” Testimonies, volume 5, 455.

The first two Commandments identify God’s hatred for idolatry, and in those first two Commandments He identifies that judgment is carried out unto the third and fourth generations, for He identifies that He is a jealous God.

Fyrstu tvö boðorðin sýna hatur Guðs á skurðgoðadýrkun, og í þessum fyrstu tveimur boðorðum kunngjörir hann að dómurinn komi fram til þriðja og fjórða ættliðar, því að hann lýsir því yfir að hann sé vandlátur Guð.

“The law was not spoken at this time exclusively for the benefit of the Hebrews. God honored them by making them the guardians and keepers of His law, but it was to be held as a sacred trust for the whole world. The precepts of the Decalogue are adapted to all mankind, and they were given for the instruction and government of all. Ten precepts, brief, comprehensive, and authoritative, cover the duty of man to God and to his fellow man; and all based upon the great fundamental principle of love. ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.’ Luke 10:27. See also Deuteronomy 6:4, 5; Leviticus 19:18. In the Ten Commandments these principles are carried out in detail, and made applicable to the condition and circumstances of man.

“قانون در این زمان منحصراً برای منفعت عبرانیان بیان نشد. خدا ایشان را بدین‌سان حرمت نهاد که ایشان را پاسداران و نگاهبانان شریعت خویش قرار داد، اما مقرر بود که آن همچون امانتی مقدس برای تمامی جهان نگه داشته شود. احکام ده‌گانه با تمامی نوع بشر تناسب دارد، و برای تعلیم و حکومت همه عطا شد. ده حکم، کوتاه، جامع، و آمرانه، تمام تکلیف انسان را نسبت به خدا و نسبت به همنوع خویش در بر می‌گیرد؛ و همه بر آن اصل بزرگ و بنیادینِ محبت استوار است. «خداوند، خدای خود را با تمامی دل خود و با تمامی جان خود و با تمامی قوت خود و با تمامی فکر خود محبت نما؛ و همسایه‌ات را همچون خویشتن.» لوقا 10:27. همچنین رجوع کنید به تثنیه 6:4، 5؛ لاویان 19:18. در ده فرمان، این اصول به‌تفصیل بیان شده و بر وضع و احوال انسان قابل انطباق گردیده است.

“‘Thou shalt have no other gods before Me.’

«Tu n’auras pas d’autres dieux devant Moi.»

“Jehovah, the eternal, self-existent, uncreated One, Himself the Source and Sustainer of all, is alone entitled to supreme reverence and worship. Man is forbidden to give to any other object the first place in his affections or his service. Whatever we cherish that tends to lessen our love for God or to interfere with the service due Him, of that do we make a god.

“Yehova, örökkévaló, önmagában létező, teremtetlen Lény, aki maga mindennek Forrása és Fenntartója, egyedül Ő méltó a legfőbb tiszteletre és imádatra. Az embernek tilos bármely más tárgynak első helyet adnia szeretetében vagy szolgálatában. Bármit dédelgetünk is, ami arra hajlik, hogy csökkentse Isten iránti szeretetünket, vagy akadályozza a Neki járó szolgálatot, abból istent csinálunk.”

“‘Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them.’

“‘Hûn hette jo gjin snien byld meitsje, noch in ôfbyld fan wat ek dat boppe yn ’e himel is, of dat ûnder op ’e ierde is, of dat yn it wetter ûnder de ierde is: jo meie jo net foar harren bûge, noch harren tsjinje.’”

“The second commandment forbids the worship of the true God by images or similitudes. Many heathen nations claimed that their images were mere figures or symbols by which the Deity was worshiped, but God has declared such worship to be sin. The attempt to represent the Eternal One by material objects would lower man’s conception of God. The mind, turned away from the infinite perfection of Jehovah, would be attracted to the creature rather than to the Creator. And as his conceptions of God were lowered, so would man become degraded.

「第二の戒め」は、真の神を像や形象によって礼拝することを禁じている。多くの異教の民は、自分たちの像は神格を礼拝するための単なる図像あるいは象徴にすぎないと主張したが、神はそのような礼拝を罪であると宣言された。永遠なる御方を物質的なものによって表そうとする試みは、人間の神についての観念を低めることになる。エホバの無限の完全さから心がそらされるとき、その心は創造主よりも被造物へと引き寄せられるであろう。そして、神についてのその観念が低められるにしたがって、人間もまた堕落していくのである。

“‘I the Lord thy God am a jealous God.’ The close and sacred relation of God to His people is represented under the figure of marriage. Idolatry being spiritual adultery, the displeasure of God against it is fitly called jealousy.” Patriarchs and Prophets, 305, 306.

“‘زه، مالِک خُدای تو، خُدایی غیور هستم.’ رابطۀ نزدیک و مقدّس خدا با قومِ او تحتِ تمثیلِ ازدواج به تصویر کشیده شده است. از آنجا که بت‌پرستی، زنای روحانی است، ناخشنودیِ خدا از آن به‌درستی غیرت نامیده می‌شود.” مشایخ و انبیا، ۳۰۵، ۳۰۶.

God’s jealousy is especially manifested against idolatry, and it is not a coincidence that the first abomination in Ezekiel chapter eight is “an image of jealousy.”

La jalousie de Dieu se manifeste particulièrement contre l’idolâtrie, et ce n’est pas un hasard si la première abomination, au chapitre huit d’Ézéchiel, est « une image de jalousie ».

And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:1–5.

Ntango mokonzi ya motoba, sanza ya motoba, na mokolo ya mitano ya sanza, wana nafandaki na ndako na ngai mpe bankulutu ya Yuda bafandaki liboso na ngai, loboko ya Nkolo Nzambe ekweyaki kuna likolo na ngai. Bongo natalaki, mpe tala, lolenge moko lokola komonana ya moto: uta na komonana ya loketo na ye kino na nse, moto; mpe uta na loketo na ye kino na likoló, lokola komonana ya kongenga, lokola langi ya amber. Mpe asembolaki lolenge ya loboko, mpe akangaki ngai na eteni ya suki ya motó na ngai; mpe Molimo atombolaki ngai kati na mabele mpe likoló, mpe amemaki ngai na bimoniseli ya Nzambe na Yerusaleme, na ekuke ya kati oyo etalaka epai ya nordi; epai ezalaki efandelo ya elilingi ya zuwa, oyo epesaka nkanda ya zuwa. Mpe, tala, nkembo ya Nzambe ya Yisraele ezalaki kuna, kolanda emoniseli oyo namonaki na etando. Bongo alobaki na ngai ete, Mwana ya moto, tombola sikawa miso na yo na nzela oyo ezali epai ya nordi. Bongo natombolaki miso na ngai na nzela oyo ezali epai ya nordi, mpe tala, na ngambo ya nordi na ekuke ya etumbelo, elilingi oyo ya zuwa ezalaki na ekotelo. Ezekiele 8:1–5.

The image of jealousy is the first of four escalating abominations that Ezekiel is shown. The image of jealousy represents the beginning of the first of four generations of escalating rebellion in Adventism. The first generation began in 1863.

Le jalon de la jalousie est la première de quatre abominations croissantes qu’Ézéchiel voit. Le jalon de la jalousie représente le commencement de la première de quatre générations de rébellion croissante dans l’adventisme. La première génération a commencé en 1863.

We will continue this study in the next article.

Bisikika disolo di studi oyo na lisolo oyo ekolanda.

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

“Chaque ancien prophète a parlé moins pour son propre temps que pour le nôtre, de sorte que leurs prophéties sont en vigueur pour nous. ‘Or toutes ces choses leur arrivaient pour servir d’exemples; et elles ont été écrites pour notre instruction, à nous qui sommes parvenus à la fin des siècles.’ 1 Corinthiens 10:11. ‘Ce n’est pas pour eux-mêmes, mais pour nous, qu’ils étaient ministres de ces choses, lesquelles vous ont maintenant été annoncées par ceux qui vous ont prêché l’Évangile par le Saint-Esprit envoyé du ciel, choses dans lesquelles les anges désirent plonger leurs regards.’ 1 Pierre 1:12....”

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

«Աստվածաշունչը իր գանձերը հավաքել և միահյուսել է այս վերջին սերնդի համար։ Հին Կտակարանի պատմության բոլոր մեծ իրադարձություններն ու հանդիսավոր գործողությունները եղել են և այժմ էլ կրկնվում են եկեղեցու մեջ այս վերջին օրերում»։ Selected Messages, գիրք 3, 338, 339։