The rebellion of Laodicean Adventism in 1863, has been typified by the curse pronounced against rebuilding Jericho.
ان کی سرکشی جو 1863 میں لاودِکیائی ایڈونٹ ازم میں ظاہر ہوئی، اُس پر وہی لعنت بطورِ مثال منطبق ہوتی ہے جو یریحو کی دوبارہ تعمیر پر سنائی گئی تھی۔
And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.
Y Josué les hizo jurar en aquel tiempo, diciendo: Maldito delante de Jehová el hombre que se levantare y reedificare esta ciudad de Jericó; sobre su primogénito echará sus cimientos, y sobre su hijo menor asentará sus puertas. Josué 6:26.
The rebellion of Laodicean Adventism in 1863, has been typified by the builders rejecting the corner stone.
La rébellion de l’adventisme laodicéen en 1863 a été typifiée par le rejet de la pierre angulaire par les bâtisseurs.
Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. Matthew 21:42, 43.
Yesu akabwira bo ati, “Mbwenu temwasomangako mu byawandiikibwa nti, Ejjinja abazimbi lye baagaana, eryo lyennyini lifuuse omutwe gw’ensonda: kino kikolwa kya Mukama, era kya kitalo mu maaso gaffe?” Noolwekyo mbagamba nti, Obwakabaka bwa Katonda bulibaggibwako, buweebwe eggwanga eribala ebibala byabwo. Matayo 21:42, 43.
The rebellion of Laodicean Adventism in 1863, has been typified by Aaron’s golden calf.
1857‑1863 թվականների Լաոդիկէական Ադվենտական շարժման ապստամբութիւնը նախատիպուած է եղել Ահարոնի ոսկէ հորթով։
For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:23–25.
因他们对我说：你为我们做神像，可以在我们前面引路；因为领我们从埃及地上来的那位摩西，我们不知道他遭了什么事。我对他们说：凡有金子的，可以摘下来。他们就交给我；我把金子扔在火中，这牛犊便出来了。摩西见百姓放肆；（因为亚伦纵容他们，使他们在仇敌中间蒙羞。）出埃及记 32:23–25。
The rebellion of Laodicean Adventism in 1863, has been typified by Jeroboam’s two golden calves.
Ɗumol ngol Aadventisam Laodiseena e 1863, waɗii ciiɓnde e ga’i ɗi ɗiɗi ɗi golle ɗi Jeroobam.
If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. 1 Kings 12:27–29.
Haddii dadkanu u kacaan inay allabari ku bixiyaan guriga Rabbiga ee Yeruusaalem, markaas qalbiga dadkanu wuxuu mar kale u jeesan doonaa sayidkoodii, oo ah Rexabcaam oo ah boqorka Yahuudah; wayna i dili doonaan, dabadeedna waxay ku noqon doonaan Rexabcaam oo ah boqorka Yahuudah. Sidaas daraaddeed boqorkii talo buu qaatay, oo wuxuu sameeyey laba weylood oo dahab ah, markaasuu ku yidhi iyagii, Aad bay idiinku badan tahay inaad Yeruusaalem u kacdaan; bal eeg ilaahyadiinna, Israa'iilow, kuwaas oo idinka soo bixiyey dalkii Masar. Oo middii ayuu Beytel dhigay, tii kalena wuxuu dhigay Daan. 1 Boqorradii 12:27–29.
The rebellion of Laodicean Adventism in 1863, has been typified by the prophet from Judah who died between the ass and the lion.
Die Rebellion des laodizeischen Adventismus im Jahr 1863 ist durch den Propheten aus Juda vorgebildet worden, der zwischen dem Esel und dem Löwen starb.
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. 1 Kings 13:23, 24.
Et il arriva, après qu’il eut mangé du pain et après qu’il eut bu, qu’il sella pour lui l’âne, savoir, pour le prophète qu’il avait ramené. Et lorsqu’il fut parti, un lion le rencontra en chemin, et le tua ; et son cadavre fut jeté sur le chemin, et l’âne se tenait auprès de lui ; le lion aussi se tenait auprès du cadavre. 1 Rois 13:23, 24.
The rebellion of Laodicean Adventism in 1863, has been typified by the tenth test of ancient Israel that began their wandering in the wilderness.
การกบฏของอ๊าดเวนตีสม์แบบเลาดีเซียในปี ค.ศ. 1863 ได้ถูกจำลองแบบไว้โดยการทดสอบครั้งที่สิบของชนอิสราเอลโบราณ ซึ่งเป็นจุดเริ่มต้นแห่งการพเนจรของพวกเขาในถิ่นทุรกันดาร
But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:21–23.
Amma hərçənd diri olduğum kimi, bütün yer üzü Rəbbin izzəti ilə dolacaqdır. Çünki izzətimi və Misirdə və çöldə etdiyim möcüzələrimi görmüş, indi isə məni bu on dəfə sınamış və səsimə qulaq asmamış olan o adamların heç biri atalarına and içdiyim torpağı qətiyyən görməyəcək; Mənə qarşı qəzəb doğuranların heç biri onu görməyəcəkdir. Lakin qulum Kaleb, onda başqa bir ruh olduğu və Mənə tamamilə tabe olduğu üçün, onu getdiyi torpağa gətirəcəyəm; onun nəsli də oranı irs alacaqdır. Saylar 14:21–23.
The apostle Paul taught:
Ntumwa Pawulo yigishije ati:
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.
ਹੁਣ ਇਹ ਸਾਰੀਆਂ ਗੱਲਾਂ ਉਨ੍ਹਾਂ ਉੱਤੇ ਨਜ਼ੀਰ ਵਜੋਂ ਵਾਪਰੀਆਂ; ਅਤੇ ਉਹ ਸਾਡੇ ਚੇਤਾਵਨੀ ਲਈ ਲਿਖੀਆਂ ਗਈਆਂ ਹਨ, ਜਿਨ੍ਹਾਂ ਉੱਤੇ ਯੁੱਗਾਂ ਦਾ ਅੰਤ ਆ ਪਹੁੰਚਿਆ ਹੈ। 1 ਕੁਰਿੰਥੀਆਂ 10:11॥
Commenting on that prophetic principle, Sister White said:
En commentant ce principe prophétique, Sœur White a déclaré :
“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. . . .
«Chacun des anciens prophètes parla 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 avertissement, à nous pour qui la fin des siècles est parvenue.” 1 Corinthiens 10:11. “Ce n’est pas pour eux-mêmes, mais pour nous, qu’ils étaient les dispensateurs de ces choses, qui 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.
«Ժողովրդապետարանն իր գանձերը կուտակել և միատեղ կապել է այս վերջին սերնդի համար։ Հին Կտակարանի պատմության բոլոր մեծ իրադարձություններն ու հանդիսավոր ընթացքները կրկնվել են և կրկնվում են եկեղեցու մեջ այս վերջին օրերում»։ Selected Messages, գիրք 3, 338, 339.
The message of the latter rain, according to Isaiah, is a message, for he identifies that the wicked will refuse to hear it, and he describes that message as “line upon line”.
According to Isaiah, the message of the latter rain is indeed a message; for he identifies that the wicked will refuse to hear it, and he describes that message as “line upon line.”
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
ਉਹ ਗਿਆਨ ਕਿਸ ਨੂੰ ਸਿਖਾਵੇਗਾ? ਅਤੇ ਉਪਦੇਸ਼ ਦੀ ਸਮਝ ਕਿਸ ਨੂੰ ਕਰਾਵੇਗਾ? ਉਨ੍ਹਾਂ ਨੂੰ ਜੋ ਦੁੱਧ ਤੋਂ ਛੁਡਾਏ ਗਏ ਹਨ, ਅਤੇ ਛਾਤੀਆਂ ਤੋਂ ਹਟਾਏ ਗਏ ਹਨ। ਕਿਉਂਕਿ ਹੁਕਮ ਉੱਤੇ ਹੁਕਮ ਹੋਣਾ ਹੈ, ਹੁਕਮ ਉੱਤੇ ਹੁਕਮ; ਪੰਕਤੀ ਉੱਤੇ ਪੰਕਤੀ, ਪੰਕਤੀ ਉੱਤੇ ਪੰਕਤੀ; ਇੱਥੇ ਥੋੜ੍ਹਾ, ਅਤੇ ਉੱਥੇ ਥੋੜ੍ਹਾ: ਕਿਉਂਕਿ ਹਕਲਾਉਂਦੇ ਹੋਠਾਂ ਅਤੇ ਇਕ ਹੋਰ ਭਾਸ਼ਾ ਨਾਲ ਉਹ ਇਸ ਲੋਕ ਨਾਲ ਗੱਲ ਕਰੇਗਾ। ਜਿਨ੍ਹਾਂ ਨੂੰ ਉਸ ਨੇ ਕਿਹਾ, ਇਹ ਉਹ ਵਿਸ਼ਰਾਮ ਹੈ ਜਿਸ ਨਾਲ ਤੁਸੀਂ ਥੱਕੇ ਹੋਏ ਨੂੰ ਵਿਸ਼ਰਾਮ ਦਿਵਾ ਸਕਦੇ ਹੋ; ਅਤੇ ਇਹ ਉਹ ਤਾਜ਼ਗੀ ਹੈ: ਤੌ ਭੀ ਉਹ ਸੁਣਨਾ ਨਾ ਚਾਹੁੰਦੇ ਸਨ। ਪਰ ਯਹੋਵਾਹ ਦਾ ਬਚਨ ਉਨ੍ਹਾਂ ਲਈ ਹੁਕਮ ਉੱਤੇ ਹੁਕਮ, ਹੁਕਮ ਉੱਤੇ ਹੁਕਮ; ਪੰਕਤੀ ਉੱਤੇ ਪੰਕਤੀ, ਪੰਕਤੀ ਉੱਤੇ ਪੰਕਤੀ; ਇੱਥੇ ਥੋੜ੍ਹਾ, ਅਤੇ ਉੱਥੇ ਥੋੜ੍ਹਾ ਹੋ ਗਿਆ; ਤਾਂ ਜੋ ਉਹ ਜਾਣ, ਅਤੇ ਪਿੱਛੇ ਡਿੱਗਣ, ਅਤੇ ਟੁੱਟ ਜਾਣ, ਅਤੇ ਫੰਦੇ ਵਿੱਚ ਫਸਣ, ਅਤੇ ਫੜੇ ਜਾਣ। ਯਸਾਯਾਹ 28:9–13.
Of the six lines we have just identified, and there are of course others we have not pointed out, one emphasizes 1863, as the end of a progressive test that led to wandering in the wilderness. Two emphasize a former covenant people being passed by and replaced by a new chosen people. One marks a curse for rebuilding something that was intended to be left destroyed and abandoned under God’s curse as it was, and another marks a curse for returning where you were forbidden to go. Two provide examples of counterfeits of the two tables of the Ten Commandments, that represented Habakkuk’s two tables.
वर्तमान में पहचानी गई उन छह रेखाओं में से, और निस्संदेह अन्य भी हैं जिनकी ओर हमने संकेत नहीं किया है, एक 1863 को एक प्रगतिशील परीक्षा के अंत के रूप में बल देती है, जो जंगल में भटकने तक ले गई। दो इस बात पर बल देती हैं कि एक पूर्ववर्ती वाचा-प्रजा को त्याग दिया गया और उसके स्थान पर एक नई चुनी हुई प्रजा रखी गई। एक उस वस्तु को फिर से बनाने पर शाप को चिह्नित करती है, जिसे परमेश्वर के शाप के अधीन जैसा था वैसा ही नष्ट और परित्यक्त छोड़ दिया जाना अभिप्रेत था, और दूसरी वहाँ लौटने पर शाप को चिह्नित करती है जहाँ जाने से तुम्हें मना किया गया था। दो दस आज्ञाओं की दो पटियाओं के कूट-रूपों के उदाहरण प्रस्तुत करती हैं, जो हबक्कूक की दो पटियाओं का प्रतिनिधित्व करती थीं।
The golden calves of Aaron and Jeroboam represent a counterfeit image of jealousy, that represented the counterfeit 1863 chart. When brought together, the two witnesses of Aaron and Jeroboam teach that Habakkuk’s two tables represent one table, the very same way the two tables of the Ten Commandments represent one law of God. Together they become one symbol, that is made up of two when they are brought together. The same prophetic dynamics of the two tables of the law of God exist in Habakkuk’s two tables, and together Aaron and Jeroboam’s counterfeits address that prophetic phenomenon.
Nimtoto ya dhahabu ya Haruni na Yeroboamu huwakilisha mfano wa bandia wa wivu, uliowakilisha chati bandia ya 1863. Yalipoletwa pamoja, mashahidi wawili wa Haruni na Yeroboamu hufundisha kwamba mbao mbili za Habakuki huwakilisha ubao mmoja, kwa jinsi ileile ambayo mbao mbili za Amri Kumi huwakilisha sheria moja ya Mungu. Pamoja huwa ishara moja, ambayo huundwa na mbili zinapoletwa pamoja. Mienendo iyo hiyo ya kinabii ya mbao mbili za sheria ya Mungu ipo katika mbao mbili za Habakuki, na kwa pamoja bandia za Haruni na Yeroboamu hushughulikia hali hiyo ya kinabii.
The first generation of Adventism has been typified by the image of jealousy in Ezekiel chapter eight. The vision that begins on the fifth day, of the sixth month in the sixth year in chapter eight of Ezekiel, continues into chapter nine, where the sealing of the one hundred and forty-four thousand is represented. When addressing the illustration of the sealing of chapter nine, Sister White includes the attribute of God’s character that identifies that it is in the third and fourth generation where God judges those who are disobedient. She therefore incorporates the truth associated directly with the second commandment, which is the commandment that forbids the worship of idols, as were Aaron’s and Jeroboam’s golden calves.
अॅडव्हेंटिझमची पहिली पिढी यहेज्केल अध्याय आठमधील मत्सराच्या प्रतिमेद्वारे पूर्वरूपित करण्यात आली आहे. यहेज्केलच्या अध्याय आठमध्ये, सहाव्या वर्षाच्या सहाव्या महिन्याच्या पाचव्या दिवशी आरंभ होणारे ते दर्शन अध्याय नऊपर्यंत पुढे चालते, जिथे एक लाख चव्वेचाळीस हजारांच्या मुद्रांकनाचे प्रतिनिधित्व केलेले आहे. अध्याय नऊतील मुद्रांकनाच्या उदाहरणास संबोधित करताना, सिस्टर व्हाइट देवाच्या स्वभावातील त्या गुणधर्माचा समावेश करतात, जो हे ओळखून देतो की देव आज्ञाभंग करणाऱ्यांवर तिसऱ्या व चौथ्या पिढीत न्याय करतो. त्यामुळे त्या थेट दुसऱ्या आज्ञेशी संबंधित सत्याचा अंतर्भाव करतात; ही ती आज्ञा आहे जी मूर्तींची उपासना निषिद्ध ठरवते, जशा आरोन व यारोबाम यांच्या सोन्याच्या वासरांची होती.
“‘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.’
“‘Le il appela l’homme vêtu de lin, qui portait à son côté l’écritoire du scribe; et le Seigneur lui dit: Passe au milieu de la ville, au milieu de Jérusalem, et fais une marque sur 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 par la ville, et frappez; que votre œil soit sans pitié, et n’ayez point compassion: tuez jusqu’à l’extermination les vieillards, les jeunes hommes, les vierges, les petits enfants et les femmes; mais n’approchez d’aucun homme sur lequel est la marque; et commencez par Mon sanctuaire. Alors ils commencèrent 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.
“Jisu yaha rey gaden galach gilgal samai baeb goun hugi maeyeon ot ipgo, Hana-nim-i geudeurege jusin bit-e eungdapaji anhan jadeurege simpan-euro geu-ui jinno-reul bus-euryeo hasinda. ‘Akhan ir-e daehan pan-gyeoli sinsokhi jibyeongdoeji aneumeuro, inja-deur-ui maeum-i geu deul an-eseo ak-eul haenghagi-e onjeonhi gyeoljeongdoeeotdo다.’ Ju-kke-seo geudeurege haenghasin innae wa orae cham-eum-e uhae maeumi 부드러워지기보다는, Hana-nim-eul duryeowohaji anigo jinri-reul saranghaji an-neun jadeureun geudeur-ui akhan gil-eseo maeum-eul deo ganghage handa. Geureona Hana-nim-ui innae-edo han-gye-ga isseo, mani saramdeuri i gyeonggye-deul-eul neomeoseogo itda. Geudeureun eunhye-ui han-gye-reul neomeoseot-eumeuro, geureona Hana-nim-eun gaeiphasyeo geu jasin-ui yeong-ye-reul byeonhohasyeoya handa.”
“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.
“အမောရိလူမျိုးတို့အကြောင်းကို ထာဝရဘုရားက၊ ‘စတုတ္ထမျိုးဆက်တွင် သူတို့သည် ဤအရပ်သို့ တစ်ဖန်ပြန်လာကြလိမ့်မည်။ အကြောင်းမူကား အမောရိတို့၏ ဒုစရိုက်သည် ယခုထိ မပြည့်စုံသေးသောကြောင့်ဖြစ်သည်’ ဟု မိန့်တော်မူ၏။ ဤလူမျိုးသည် ရုပ်တုကိုးကွယ်မှုနှင့် ပျက်စီးယိုယွင်းမှုတို့ကြောင့် ထင်ရှားပေါ်လွင်နေသော်လည်း၊ မိမိတို့၏ ဒုစရိုက်ခွက်ကို ယခုထိ မပြည့်စေသေးသဖြင့်၊ ဘုရားသခင်သည် သူတို့ကို အလုံးစုံဖျက်ဆီးရန် အမိန့်တော်ကို ပေးတော်မူမည် မဟုတ်ခဲ့ပေ။ လူတို့သည် ဘုရားသခင်၏ တန်ခိုးတော်ကို ထင်ရှားစွာ ဖော်ပြတော်မူခြင်းအား မြင်တွေ့ရကြမည်ဖြစ်၍၊ သူတို့သည် အပြစ်တင်ခြင်းမှ လွတ်ကင်းနိုင်ရန် အကြောင်းမရှိဘဲ ကျန်ရစ်ကြရမည်ဖြစ်သည်။ ကရုဏာပြည့်ဝသော ဖန်ဆင်းရှင်သည် သူတို့၏ ဒုစရိုက်ကို စတုတ္ထမျိုးဆက်တိုင်အောင် သည်းခံလိုတော်မူ၏။ ထို့နောက် ပိုမိုကောင်းမွန်သော အပြောင်းအလဲတစ်စုံတစ်ရာ မတွေ့မြင်ရလျှင်၊ တရားစီရင်ချက်တော်တို့သည် သူတို့အပေါ် ကျရောက်ရမည်ဖြစ်သည်။”
“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.
« Gyansɛsɛn mu pɛpɛɛpɛ no, Nea ɔnni ano no da so ara ne aman nyinaa bu akontaa. Bere a wɔde ne mmɔborɔhunu rema, na wɔrefrɛ nkurɔfo akɔ adwensakra mu no, saa akontaabu yi bɛkɔ so ada hɔ; nanso sɛ akontaa no bɛdu dodow bi a Onyankopɔn ankasa ahyɛ ato hɔ no, ne abufuw som adwuma no fi ase. Woto akontaa no mu. Onyankopɔn boasetɔ to atwa. Wɔnsan nkotow mmɔborɔhunu bio mma wɔn. »
“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.
“Annabiin sun, isagoo qarniyada hoos u eegaya, wakhtigan ayaa hortiisa lagu soo bandhigay araggiisa. Quruumaha wakhtigan waxay ahaayeen kuwa helay naxariisooyin aan hore loo arag. Kuwa ugu dookhsan ee barakooyinka samada ayaa la siiyey, laakiin kibir sii kordhaya, damac, sanam-caabudid, quudhsiga Ilaah, iyo mahadnaq-xumo liidata ayaa iyaga lagaga qoray. Waxay si degdeg ah u xidhayaan xisaabtooda Ilaah la leh.
“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.
«Mais ce qui me fait trembler, c’est le fait que ceux qui ont reçu la plus grande lumière et les plus grands privilèges se sont laissés contaminer par l’iniquité dominante. Influencés par les injustes qui les entourent, beaucoup, même parmi ceux qui professent la vérité, se sont refroidis et sont entraînés par le puissant courant du mal. Le mépris universel jeté sur la véritable piété et la sainteté conduit ceux qui ne s’unissent pas étroitement à Dieu à perdre leur révérence pour sa loi. S’ils suivaient la lumière et obéissaient à la vérité de tout leur cœur, cette loi sainte leur paraîtrait encore plus précieuse au moment même où elle est ainsi méprisée et mise de côté. À mesure que le mépris pour la loi de Dieu devient plus manifeste, la ligne de démarcation entre ceux qui l’observent et le monde devient plus distincte. L’amour pour les préceptes divins augmente chez une classe dans la mesure même où le mépris à leur égard augmente chez une autre classe.»
“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.’
“L’étape critique approche rapidement. Les chiffres qui s’enflent avec rapidité montrent que le temps de la visitation de Dieu est presque venu. Bien qu’Il répugne à punir, néanmoins Il punira, et cela promptement. Ceux qui marchent dans la lumière verront les signes du péril qui s’approche; mais ils ne doivent pas demeurer assis dans une attente tranquille et insouciante de la ruine, se consolant par la pensée que Dieu abritera Son peuple au jour de la visitation. Loin de là. Ils doivent comprendre qu’il est de leur devoir de travailler avec diligence pour sauver les autres, en regardant à Dieu avec une foi ferme pour obtenir Son secours. ‘La prière fervente du juste a une grande efficacité.’”
“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.
“Chachu ya utawa haijapoteza kabisa nguvu zake. Wakati ambapo hatari na huzuni ya kanisa ni kubwa zaidi, kile kikundi kidogo kinachosimama katika nuru kitakuwa kikilia kwa kuugua na kulalamika kwa sababu ya machukizo yanayofanywa katika nchi. Lakini hasa zaidi maombi yao yatapanda kwa ajili ya kanisa kwa sababu washiriki wake wanafanya kwa kufuata namna ya ulimwengu.
“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 viendra 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.
“Le commandement est celui-ci : ‘Passe au milieu de la ville, au milieu de Jérusalem, et fais une marque sur le front des hommes qui soupirent et qui crient à cause de toutes les abominations qui s’y commettent.’ Ces personnes qui soupiraient et criaient avaient annoncé les paroles de vie ; elles avaient repris, conseillé et supplié. Quelques-uns de ceux qui avaient déshonoré Dieu se repentirent et humilièrent leur cœur devant Lui. Mais la gloire du Seigneur s’était retirée d’Israël ; bien que beaucoup continuassent encore à observer les formes de la religion, Sa puissance et Sa présence faisaient défaut.” Testimonies, volume 5, 207–210.
To rightly divide the vision of the sealing as set forth by Ezekiel, it is essential to understand the four generations of Adventism. Sister White begins the passage we selected by directly referencing Ezekiel chapter nine, and the portion we have selected also ends with a direct reference of Ezekiel chapter nine. In the passage she says of Ezekiel, “The prophet, looking down the ages, had this time presented before his vision.” Ezekiel saw the circumstances that are occurring during the sealing of the one hundred and forty-four thousand.
Pou divize kòrèkteman vizyon sele a jan Ezekyèl te prezante li, li esansyèl pou konprann kat jenerasyon Advantis yo. Sè White kòmanse pasaj nou te chwazi a lè li fè referans dirèkteman ak chapit nèf liv Ezekyèl la, epi pati nou te chwazi a fini tou ak yon referans dirèk ak chapit nèf liv Ezekyèl la. Nan pasaj la, li di konsènan Ezekyèl: “Pwofèt la, pandan li t ap gade atravè tout syèk yo, te wè tan sa a prezante devan vizyon li.” Ezekyèl te wè sikonstans k ap fèt pandan sele san karannkat mil yo.
In the previous article we identified with three specific passages from the Spirit of Prophecy that Isaiah’s “drunkards of Ephraim,” who in this passage are identified as the “ancient men,” and who in both passages represent the leadership of Jerusalem (Adventism), cannot see that there is to be a mighty manifestation of the power of God as in former years. In this passage the very manifestation of God’s power that they refuse to see will occur as part of the divine judgment which is brought upon them, for it is stated that, “the people were to see the divine power manifested in a marked manner, that they might be left without excuse.”
N’isiokwu gara aga, anyị jiri akụkụ Akwụkwọ nsọ atọ pụrụ iche sitere n’aka Mmụọ nke Amụma gosi na “ndị mmanya nke Ifrem” nke Aịzaya, ndị a n’ime akụkụ a ka a kọwara dị ka “ndị okenye,” ma ndị, n’akụkụ abụọ ahụ, na-anọchi anya ndị ndu Jerusalem (Adventism), apụghị ịhụ na a ga-enwe ngosipụta dị ukwuu nke ike Chineke dị ka n’afọ ndị gara aga. N’akụkụ a, ngosipụta ahụ nke ike Chineke nke ha jụrụ ịhụ ga-eme dịka akụkụ nke ikpe Chineke a na-ewetara ha, n’ihi na e kwuru na, “the people were to see the divine power manifested in a marked manner, that they might be left without excuse.”
Laodicean Adventism refuses to see the manifestation of the latter rain that began sprinkling on September 11, 2001, but they will see the climax of that rainfall when the message of the Midnight Cry is repeated in the last days. That message is Islam of the third Woe. Did not the leadership of ancient Israel, who had just crucified their Messiah watch as the Holy Spirit was poured out at Pentecost?
L’adventisme laodicéen refuse de voir la manifestation de la pluie de l’arrière-saison qui a commencé à tomber en ondées le 11 septembre 2001, mais il verra le point culminant de cette pluie lorsque le message du Cri de Minuit sera répété dans les derniers jours. Ce message est l’islam du troisième Malheur. Les dirigeants de l’ancien Israël, qui venaient tout juste de crucifier leur Messie, n’ont-ils pas regardé tandis que le Saint-Esprit était répandu à la Pentecôte ?
The passage is identifying the church, which by context is represented by Ezekiel as Jerusalem, and the members within the church (Jerusalem), are contrasted by a “little company,” who are also identified as those “that walk in the light,” and are the “faithful few.” The Bible teaches that “many” are called, but “few” are chosen. The subject of the passage includes the wrath of God that is brought upon His people. The people have brought their judgment upon themselves, but God is specific in emphasizing that it is His angels that accomplish the work of destruction. God never lies, and He has promised that it is He that visits the iniquity of men unto the third and fourth generation. To attribute the execution of judgment to any other than God is to deny His character, and suggest He is a liar.
ဤကျမ်းပိုဒ်သည် အသင်းတော်ကို သတ်မှတ်ဖော်ပြနေခြင်းဖြစ်ပြီး၊ အကြောင်းအရာအဆက်အစပ်အရ ယေဇကေလက ယေရုရှလင်မြို့အဖြစ် ကိုယ်စားပြုဖော်ပြထားသည်။ ထို့ပြင် အသင်းတော်အတွင်းရှိ အသင်းဝင်များ (ယေရုရှလင်) ကို “လူနည်းစု” တစ်စုနှင့် ဆန့်ကျင်နှိုင်းယှဉ်ဖော်ပြထားရာ၊ ထိုသူတို့ကိုလည်း “အလင်း၌ လျှောက်လှမ်းသောသူများ” ဟု သတ်မှတ်ထားပြီး “သစ္စာရှိသော လူနည်းစု” လည်း ဖြစ်ကြသည်။ သမ္မာကျမ်းစာက “အများသောသူတို့” ကို ခေါ်တော်မူသော်လည်း “လူနည်းစု” သာ ရွေးချယ်ခံရကြသည်ဟု သွန်သင်ထားသည်။ ဤကျမ်းပိုဒ်၏ အကြောင်းအရာတွင် ဘုရားသခင်၏ လူမျိုးအပေါ် ကျရောက်စေသော ဘုရားသခင်၏ အမျက်တော်လည်း ပါဝင်သည်။ ထိုလူမျိုးသည် မိမိတို့၏ တရားစီရင်ခြင်းကို မိမိတို့အပေါ်သို့ တင်ဆောင်စေခဲ့ကြသော်လည်း၊ ဖျက်ဆီးခြင်းအမှုကို ဆောင်ရွက်အကောင်အထည်ဖော်သူများမှာ ဘုရားသခင်၏ ကောင်းကင်တမန်များ ဖြစ်ကြောင်းကို ဘုရားသခင်သည် အထူးတလည် အလေးပေး၍ ဖော်ပြထားတော်မူသည်။ ဘုရားသခင်သည် မည်သည့်အခါမျှ မလိမ်တတ်တော်မူဘဲ၊ လူတို့၏ အပြစ်ဒုစရိုက်ကို သားသမီးမျိုးဆက် တတိယနှင့် စတုတ္ထမျိုးဆက်တိုင်အောင် အရေးယူဆောင်ရွက်တော်မူမည်ဟု ကတိပေးထားတော်မူသည်။ တရားစီရင်ခြင်း၏ အကောင်အထည်ဖော်ဆောင်ရွက်မှုကို ဘုရားသခင်မှတစ်ပါး အခြားသူတစ်ဦးဦးထံ သတ်မှတ်ပေးခြင်းသည် ဘုရားသခင်၏ စရိုက်လက္ခဏာတော်ကို ငြင်းပယ်ခြင်းဖြစ်ပြီး၊ ကိုယ်တော်သည် မုသာပြောသောသူဖြစ်တော်မူသည်ဟု အဓိပ္ပာယ်သက်ရောက်စေသည်။
The passage identifies that when the destroying angels of Ezekiel begin to go through Jerusalem, that it is then that, “the ministry of His wrath commences.” God’s wrath begins with Jerusalem, which is his church, which is Laodicean Adventism.
该段指出，当以西结书中的施行毁灭的天使开始巡行耶路撒冷之时，正是在那时，“祂忿怒的职事便开始了。” 上帝的忿怒始于耶路撒冷，就是祂的教会，也就是老底嘉状态的复临信仰群体。
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
Car le temps est venu où le jugement doit commencer par la maison de Dieu; et s’il commence d’abord par nous, quelle sera la fin de ceux qui n’obéissent pas à l’Évangile de Dieu? 1 Pierre 4:17.
God’s wrath is accomplished by God’s angels, and when their work begins, they are commanded to “smite,” all and to “let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.” The wrath of God is carried out by holy angels, and the point we are wishing to identify here is that the commencement of God’s ministry of wrath is accomplished in the fourth generation.
La colère de Dieu est exécutée par les anges de Dieu, et lorsque leur œuvre commence, il leur est ordonné de « frapper », tous, et de « ne laisser point [leur] œil épargner, et n’avoir point de pitié : tuez, détruisez vieillards et jeunes hommes, vierges, petits enfants et femmes ; mais n’approchez d’aucun homme sur qui est la marque ; et commencez par Mon sanctuaire ». La colère de Dieu est mise à exécution par de saints anges, et le point que nous voulons ici établir est que le commencement du ministère de colère de Dieu s’accomplit à la quatrième génération.
We will continue this study in the next article.
Nous poursuivrons cette étude dans le prochain article.
And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. And it shall come to pass in that day, saith the Lord, that there shall be the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills. Howl, ye inhabitants of Maktesh, for all the merchant people are cut down; all they that bear silver are cut off. And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will he do evil. Zephaniah 1:8–12.
Et il arrivera, au jour du sacrifice de l’Éternel, que je châtierai les princes, les fils du roi, et tous ceux qui sont vêtus d’un habillement étranger. En ce même jour, je châtierai aussi tous ceux qui sautent sur le seuil, qui remplissent de violence et de fraude les maisons de leurs maîtres. Et il arrivera, en ce jour-là, dit l’Éternel, qu’il y aura un bruit de clameur du côté de la porte des Poissons, des hurlements du côté du second quartier, et un grand fracas venant des collines. Gémissez, habitants de Maktesh, car tout le peuple des marchands est détruit; tous ceux qui portent l’argent sont retranchés. Et il arrivera, en ce temps-là, que je sonderai Jérusalem avec des lampes, et je châtierai les hommes qui reposent sur leurs lies, qui disent en leur cœur: L’Éternel ne fait ni bien ni mal. Sophonie 1:8–12.