The history of the Amorites is employed to illustrate the time when God’s wrath is executed against Laodicean Adventism. Sister White identifies that God’s timing for executing His punishment is the same in the last days when the one hundred and forty-four thousand are sealed, as it was when God brought his wrath upon the Amorites. She states, “Although” the nation of the Amorites “was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity . . . The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them. With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases.”
Amoriton er ton ades yus long talem pikja blong soem taem we kros blong God i kamtru agensem Laodisiaen Adventism. Sister White i soemaot se taem blong God blong putum panismen blong Hem i semak long ol las dei, taem we wan handred mo foeti-fo taosen oli kasem sil, olsem nomo long taem we God i bringim kros blong Hem i kam long ol Amorit. Hem i talem se, “Nomata” nesen blong ol Amorit “i stap kamaot klia from wosip blong ol aedol mo nogud fasin blong hem, be hem i no bin fulumap yet kap blong sin blong hem... God we sore i gat gladhat blong Hem i rere blong stap longfala tingting wetem sin blong olgeta kasem namba fo jeneresen. Nao sipos i no gat jenis i go long moa gud, jajmen blong Hem bae i foldaon long olgeta. Wetem stretfala eksaknes we i no save mestem, Infinite One i stap yet blong kipim wan rikod wetem olgeta nesen. Taem sore blong Hem i stap gohed blong kasem olgeta wetem ol singaot blong tanem tingting, rikod ya bae i stap open yet; be taem ol namba oli kasem wan stret mak we God i bin putum, wok blong kros blong Hem i stat. Rikod i pas. Longfala tingting blong God i stop.”
Sister White clearly associates the ministry of God’s wrath against Laodicean Adventism during Ezekiel’s illustration of the sealing of the one hundred and forty-four thousand, as commencing when their cup of iniquity is filled, and the cup reaches its fulness in the fourth generation. All of this information is set forth in the context of the vision that began in chapter eight, which illustrates four escalating abominations.
Фф clearly associates the ministry of God’s wrath against Laodicean Adventism during Ezekiel’s illustration of the sealing of the one hundred and forty-four thousand, as commencing when their cup of iniquity is filled, and the cup reaches its fulness in the fourth generation. All of this information is set forth in the context of the vision that began in chapter eight, which illustrates four escalating abominations.
Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall. Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz.
И той ми рече: Сине човешки, подигни сега очите си към север. И аз подигнах очите си към север; и ето, на север, при входа на олтарната порта, стоеше този образ на ревност в самия вход. И ми рече още: Сине човешки, виждаш ли какво вършат? — големите мерзости, които домът Израилев върши тук, за да се отдалеча от светилището Си? Но обърни се още веднъж и ще видиш по-големи мерзости. И ме доведе до входа на двора; и когато погледнах, ето, дупка в стената. Тогава ми рече: Сине човешки, прокопай сега стената. И когато прокопах стената, ето, врата. И ми рече: Влез и виж нечестивите мерзости, които вършат тук. И аз влязох и видях; и ето, всякакви образи на влечуги и мерзки животни, и всички идоли на дома Израилев, изобразени по стената наоколо. И пред тях стояха седемдесет мъже от старейшините на дома Израилев, а сред тях стоеше Яазания, син на Шафан; и всеки мъж държеше кадилницата си в ръката си; и се издигаше гъст облак от тамян. Тогава ми рече: Сине човешки, видя ли какво вършат в тъмнината старейшините на дома Израилев, всеки в стаите на своите образи? Защото казват: Господ не ни вижда; Господ е оставил земята. И ми рече още: Обърни се пак и ще видиш по-големи мерзости, които вършат. После ме доведе до входа на портата на дома Господен, която беше към север; и ето, там седяха жени и плачеха за Тамуз.
Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:5–18.
Ndipo akaniambia, Je, umeyaona haya, Ee mwanadamu? geuka tena, nawe utaona machukizo makubwa kuliko haya. Akaniingiza ndani ya ua wa ndani wa nyumba ya Bwana; na tazama, penye mlango wa hekalu la Bwana, kati ya ukumbi na madhabahu, walikuwapo watu wapatao ishirini na watano, wakiwa wameipa nyumba ya Bwana migongo yao, na nyuso zao zikielekea mashariki; nao waliliabudu jua upande wa mashariki. Kisha akaniambia, Je, umeyaona haya, Ee mwanadamu? Je, ni jambo dogo kwa nyumba ya Yuda kutenda machukizo wayatendayo hapa? maana wameijaza nchi udhalimu, nao wamegeuka tena kunikasirisha; na tazama, wanalipeleka tawi puani mwao. Kwa hiyo nami nitawatenda kwa ghadhabu: jicho langu halitasaza, wala sitawahurumia; na ijapokuwa watanilia masikioni mwangu kwa sauti kuu, hata hivyo sitawasikia. Ezekieli 8:5–18.
After Ezekiel was shown the first abomination of the setting up of the image of jealousy at the entry of the gate of the altar, he is informed that he will be shown even greater abominations than the image of jealousy. The second abomination is represented by the secret chambers, where the leadership, represented as the ancient men, are offering prayer, represented by incense, and proclaiming that the Lord has forsaken the earth and does not see them. But Ezekiel is informed that he will see even greater abominations than these.
Après qu’Ézéchiel eut vu la première abomination, à savoir l’érection de l’image de la jalousie à l’entrée de la porte de l’autel, il lui est annoncé qu’on lui montrera des abominations encore plus grandes que l’image de la jalousie. La seconde abomination est représentée par les chambres secrètes, où les dirigeants, figurés par les anciens, offrent des prières, figurées par l’encens, et proclament que le Seigneur a abandonné la terre et ne les voit pas. Mais il est annoncé à Ézéchiel qu’il verra des abominations encore plus grandes que celles-ci.
The third abomination is represented by “women weeping for Tammuz,” but there is still a greater abomination than that, for the fourth abomination identifies a leadership of twenty-five men worshipping the sun, with the backs toward the temple.
La troisième abomination est représentée par « des femmes pleurant Tammuz », mais il y a encore une abomination plus grande que celle-là, car la quatrième abomination désigne une direction de vingt-cinq hommes adorant le soleil, le dos tourné vers le temple.
In the fourth abomination the pronouncement is made that “the ancient men,” “have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.” The “day of provocation” is the day when God’s ministry of wrath begins, as it did with ancient Israel when they rejected the message of Joshua and Caleb concerning the Promised Land. The rejection of the sealing message marks when the cup of iniquity is full for Jerusalem. Joshua and Caleb represent the little company, who are the faithful few that are sighing and crying for the abominations in the church and in the land.
ኣብ እቲ ኣራተኛ ጽያፍ፡ “እቶም ሽማግለታት”፡ “ነታ ምድሪ ብዓመፅ ሞሊኦምዋ ኣለዉ፥ ተመሊሶምውን ንኣይ ናብ ቍጥዓ ከልዕሉኒ መጺኦም ኣለዉ፤ እንሆ ድማ ነቲ ጨንፈር ናብ ኣፍንጫኦም የቕርብዎ ኣለዉ” ዚብል ፍርዲ ይውሃብ። “መዓልቲ ምቝጣዕ” እታ ኣገልግሎት ቍጥዓ ኣምላኽ ዚጅምረላ መዓልቲ እያ፣ እዚ ድማ ምስ ጥንታዊ እስራኤል ከም ዝኾነ፣ ስለ ምድሪ ተስፋ ያሱን ካሌብን ዘቕረብዎ መልእኽቲ ምስ ነፀጉ እዩ። ምንፃግ መልእኽቲ ምሕታም እኩይነት ናይ የሩሳሌም ጽዋእ ከም ዝመልአ ዚምልክት እዩ። ያሱን ካሌብን ነታ ንእሽቶ ጉጅለ ይውክሉ፣ እዚኣቶም ድማ እቶም እሙናት ሒደት እዮም፣ ብዛዕባ እቲ ኣብ ቤተ ክርስቲያንን ኣብ ምድርን ዘሎ ጽያፋት እናተንፈሱን እናበኽዩን ዘለዉ።
Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. Numbers 14:5–12.
Na Mose le Aarone ba wela ka difahlego tša bona pele ga phuthego ka moka ya setšhaba sa bana ba Isiraele. Gomme Joshua morwa wa Nuni, le Kalebe morwa wa Jefune, bao e bego e le ba bangwe ba bao ba hlahlobilego naga, ba gagola diaparo tša bona. Ba bolela le setšhaba ka moka sa bana ba Isiraele, ba re: Naga yeo re fetilego go yona go e hlahloba ke naga e botse kudu ka mo go tlalago. Ge Jehofa a re kgahlwa, o tla re iša nageng ye, a re nea yona, yona naga ye e elelago maswi le dinose. Fela le se ke la rabela Jehofa, le gona le se ke la boifa batho ba naga yeo; gobane ke bogobe bja rena: tšhireletšo ya bona e tlogile go bona, gomme Jehofa o na le rena; le se ke la ba boifa. Eupša phuthego ka moka ya re ba swanetše go ba kgatla ka maswika. Gomme letago la Jehofa la bonagala ka tabarenakeleng ya phuthego pele ga bana ka moka ba Isiraele. Jehofa a re go Moshe: Setšhaba se se tla ntšhokša go fihla neng? Gomme se tla diega go ntumela go fihla neng, ka baka la maswao ka moka ao ke a dirilego gare ga bona? Ke tla ba itia ka leuba, ka ba amoga bohwa, gomme ka wena ka dira setšhaba se segolo le se maatla go feta bona. Numeri 14:5–12.
The “provocation” that was brought about by the rebels in Numbers, and also in Ezekiel is based upon the rebel’s refusal to acknowledge the “signs” that have been manifested. The “signs” that were rejected in the time of Moses, were the “signs” that typified the manifestation of the power of God in the history of the Millerites. Ancient Israel provoked God by rejecting the “signs” of the manifestation of his power in their foundational history. In the sealing time of the one hundred and forty-four thousand, modern Israel also rejects (turns its back against) the very foundational history that was to be the “sign,” that would allow them to “recognize” the repetition of the history of the Midnight Cry which is repeated in the last days.
La « provocation » suscitée par les rebelles dans Nombres, ainsi que dans Ézéchiel, repose sur le refus du rebelle de reconnaître les « signes » qui ont été manifestés. Les « signes » qui furent rejetés au temps de Moïse étaient les « signes » qui préfiguraient la manifestation de la puissance de Dieu dans l’histoire des millérites. L’ancien Israël provoqua Dieu en rejetant les « signes » de la manifestation de sa puissance dans son histoire fondatrice. Au temps du scellement des cent quarante-quatre mille, l’Israël moderne rejette lui aussi (tourne le dos à) l’histoire même fondamentale qui devait être le « signe » lui permettant de « reconnaître » la répétition de l’histoire du Cri de Minuit, répétée dans les derniers jours.
God allows the rebels to see the repetition of the manifestation of the power of God, for it was the repetition of the manifestation of the power of God that was not only the latter rain, but the truth that would have saved them if they would have been among those who loved the truth.
Yàlla dina may ñi fippu gisatati jëfandikoo kàttanu Yàlla ci kàddu gu am solo, ndaxte moo tax ne jëfandikoo kàttanu Yàlla boobu, bi delloo feeñaat, du woon rekk taw bi mujj, waaye mooy dëgg gi leen di musal bu ñu bokkoon ca ña bëgg dëgg ña.
The identification of the four abominations of Ezekiel eight as symbols of the four generations of Laodicean Adventism is part of the message that is unsealed by the Lion of the tribe of Judah in the last days. The first generation began at the rebellion of 1863, and twenty-five years later in 1888, the rebellion that marked the beginning of the second generation with the symbol of secret chambers arrived. Thirty-one years later, in 1919, the publication of the book by W. W. Prescott titled, The Doctrine of Christ, marked the beginning of the third generation, which Ezekiel had represented as women weeping for Tammuz. Thirty-eight years after that, in 1957, with the publication of the book, Questions on Doctrine, the fourth generation arrived that identifies the time when the rebels will turn against the sealing message that arises from the east, and worship the sun.
Utambulisho wa machukizo manne ya Ezekieli nane kama ishara za vizazi vinne vya Uadventista wa Laodikia ni sehemu ya ujumbe unaofunuliwa na Simba wa kabila la Yuda katika siku za mwisho. Kizazi cha kwanza kilianza katika uasi wa mwaka 1863, na miaka ishirini na mitano baadaye, mwaka 1888, uasi uliotia alama mwanzo wa kizazi cha pili kwa ishara ya vyumba vya siri ulifika. Miaka thelathini na mmoja baadaye, mwaka 1919, kuchapishwa kwa kitabu cha W. W. Prescott kiitwacho, The Doctrine of Christ, kuliashiria mwanzo wa kizazi cha tatu, ambacho Ezekieli alikuwa amekiwasilisha kama wanawake wakimlilia Tamuzi. Miaka thelathini na minane baada ya hapo, mwaka 1957, kwa kuchapishwa kwa kitabu, Questions on Doctrine, kizazi cha nne kilifika, kinachotambulisha wakati ambapo waasi watageuka kinyume na ujumbe wa kutiwa muhuri unaoinuka kutoka mashariki, na kuabudu jua.
We will begin to consider the second generation of Laodicean Adventism’s rebellion that arrived at the Minneapolis General Conference in 1888. It is important to remember that all four of Ezekiel’s abominations occur in Jerusalem, though they represent a progressive history of rebellion, it is always addressing the rebellion that occurs within the city that represents Laodicean Adventism in the last days.
Nous commencerons à examiner la deuxième génération de la rébellion de l’adventisme laodicéen, qui se manifesta lors de la Conférence générale de Minneapolis en 1888. Il importe de se rappeler que les quatre abominations d’Ézéchiel se produisent toutes à Jérusalem ; bien qu’elles représentent une histoire progressive de rébellion, il s’agit toujours de la rébellion qui survient au sein de la ville représentant l’adventisme laodicéen dans les derniers jours.
“As one of the signs of Jerusalem’s destruction, Christ had said, ‘Many false prophets shall rise, and shall deceive many.’ False prophets did rise, deceiving the people, and leading great numbers into the desert. Magicians and sorcerers, claiming miraculous power, drew the people after them into the mountain solitudes. But this prophecy was spoken also for the last days. This sign is given as a sign of the Second Advent. Even now false christs and false prophets are showing signs and wonders to seduce His disciples. Do we not hear the cry, ‘Behold, He is in the desert’? Have not thousands gone forth into the desert, hoping to find Christ? And from thousands of gatherings where men profess to hold communion with departed spirits is not the call now heard, ‘Behold, He is in the secret chambers’? This is the very claim that spiritism puts forth. But what says Christ? ‘Believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.’” The Desire of Ages, 631.
“Зәйтүн қаласының қирауының белгілерінің бірі ретінде, Мәсіх былай деген еді: ‘Көптеген жалған пайғамбарлар шығып, көпшілікті алдайды’. Жалған пайғамбарлар шынында да пайда болып, халықты алдап, көптеген адамдарды шөлге бастап кетті. Сиқыршылар мен балгерлер, керемет күшке иеміз деп мәлімдеп, адамдарды өз соңдарынан таудағы иен орындарға ертті. Бірақ бұл пайғамбарлық соңғы күндер туралы да айтылған болатын. Бұл белгі Екінші келудің белгісі ретінде де берілген. Тіпті қазірдің өзінде жалған мәсіхтер мен жалған пайғамбарлар Оның шәкірттерін арбау үшін белгілер мен ғажайыптар көрсетіп жүр. ‘Міне, Ол шөлде’,— деген дауысты естімейміз бе? Мыңдаған адамдар Мәсіхті табуға үміттеніп, шөлге шығып кеткен жоқ па? Ал адамдар өлгендердің рухтарымен байланыс жасаймыз деп мәлімдейтін мыңдаған жиналыстардан қазір: ‘Міне, Ол құпия бөлмелерде’,— деген үн естілмей ме? Дәл осыны спиритизм алға тартады. Бірақ Мәсіх не дейді? ‘Оған сенбеңдер. Өйткені найзағай шығыстан шығып, батысқа дейін жарқырайтыны сияқты, Адам Ұлының келуі де солай болады’”. The Desire of Ages, 631.
The secret chambers are a symbol of spiritualism, and the second abomination of Ezekiel chapter eight, takes place within the temple, where earthly images had been secretly hung upon the walls.
Les chambres secrètes sont un symbole du spiritisme, et la seconde abomination d’Ézéchiel, chapitre huit, a lieu à l’intérieur du temple, où des images terrestres avaient été secrètement suspendues aux murailles.
So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:10–12.
Kështu hyra dhe pashë; dhe ja, çdo lloj krijesash që zvarriten, dhe bisha të neveritshme, dhe të gjithë idhujt e shtëpisë së Izraelit, të paraqitur mbi mur gjithandej rreth e qark. Dhe përpara tyre qëndronin shtatëdhjetë burra nga pleqtë e shtëpisë së Izraelit, dhe në mes tyre qëndronte Jaazaniahu, biri i Shafanit, me secilin njeri temjanicën e vet në dorë; dhe një re e dendur temjani ngjitej lart. Atëherë ai më tha: Bir njeriu, a e pe çfarë bëjnë në errësirë pleqtë e shtëpisë së Izraelit, secili njeri në dhomat e përfytyrimeve të veta? sepse ata thonë: Zoti nuk na sheh; Zoti e ka braktisur tokën. Ezekieli 8:10–12.
Ezekiel sees “the idols of the house of Israel, portrayed upon the walls” of the sanctuary, but he is plainly told that this rebellion is also occurring within each of the ancient men’s “chambers of imagery.” The rebellion within the literal temple identifies the rebellion within the human temple.
Ezekiel voit « les idoles de la maison d’Israël, représentées sur les murs » du sanctuaire, mais il lui est clairement dit que cette rébellion se produit aussi dans les « chambres d’images » de chacun des anciens. La rébellion au sein du temple littéral met en évidence la rébellion au sein du temple humain.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“Yn glanhau’r deml oddi wrth brynwyr a gwerthwyr y byd, cyhoeddodd Iesu Ei genhadaeth i lanhau’r galon oddi wrth halogiad pechod,—oddi wrth y dyheadau daearol, y chwantau hunanol, yr arferion drwg, sy’n llygru’r enaid. Malachi 3:1–3 wedi ei ddyfynnu.” The Desire of Ages, 161.
The second abomination represented a manifestation of wickedness both within the church, and the minds of the elders that were to be the church’s guardians. The wickedness there manifested is the wickedness of spiritualism. In the days of Noah, when every imagination of men’s hearts were wicked, the antediluvians had filled up their cup of iniquity.
Urwango rwa kabiri rw’ikizira rwerekanaga kwigaragaza kw’ubugome haba mu itorero, no mu ntekerezo z’abakuru bagombaga kuba abarinda b’itorero. Ubugome bwahagaragariye aho ni ubugome bw’ubupfumu bw’umwuka. Mu minsi ya Nowa, ubwo ibitekerezo byose by’imitima y’abantu byari bibi, abo mu gihe cyabanjirije umwuzure bari bujuje igikombe cyabo cy’ubugome.
And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Genesis 6:5.
Et Dieu vit que la méchanceté de l’homme était grande sur la terre, et que toutes les pensées que formait son cœur se portaient chaque jour uniquement vers le mal. Genèse 6:5.
The second generation identifies when spiritualism entered into both the leaders of Jerusalem, and also into the corporate structure of Laodicean Adventism. What “the ancients of the house of Israel” did “in the dark,” “in” their “chambers of” “imagery,” identifies “that every imagination of the thoughts of” their hearts “was only evil.” Sister White is clear that the destruction of Jerusalem represents the end of the world, and the testimony of the flood in Noah’s age also represents the end of the world. In the last days those who refuse to be sanctified by the truth are overtaken by spiritualism, as represented by the second abomination of Ezekiel chapter eight.
Жезекиел осма бүлэгт гардаг хоёр дахь үе нь сүнслэг үзэл Иерусалимын удирдагчдын дотор ч, мөн Лаодикейн Адвентизмийн хамтын байгуулалтын бүтцэд ч хэзээ нэвтэрснийг тодорхойлдог. “Израилийн гэрийн ахмадууд” “харанхуйд,” өөрсдийн “дүрслэлийн” “тасалгаануудад” юу үйлдсэн нь тэдний зүрхний “бодол санааны бүх дүрслэл” “зөвхөн муу байсан”-ыг илтгэнэ. Уайт эгч Иерусалимын сүйрэл нь ертөнцийн төгсгөлийг төлөөлдөг бөгөөд Ноагийн өдрүүдийн үерийн гэрчлэл мөн ертөнцийн төгсгөлийг төлөөлдөг гэдгийг тодорхой хэлдэг. Эцсийн өдрүүдэд үнэнээр ариусгагдахаас татгалздаг хүмүүсийг, Жезекиелын наймдугаар бүлгийн хоёр дахь жигшүүрт зүйлээр дүрслэгдсэнчлэн, сүнслэг үзэл эзэмдэн авдаг.
The second abomination of Ezekiel represents the rebellion that arrived in 1888, and becomes the symbol of the second generation, but more than this, 1888, and all that it represents or is represented by, was repeated on September 11, 2001. Sister White specifically identifies that in 1888, the mighty angel of Revelation eighteen descended, and therefore the history represents the time when the great buildings of New York City were to be thrown down by a touch from God, and Revelation eighteen, verses one through three were to be fulfilled.
Da segunda abominação de Ezequiel representa a rebelião que surgiu em 1888 e torna-se o símbolo da segunda geração; porém, mais do que isso, 1888, e tudo quanto ele representa ou por ele é representado, repetiu-se em 11 de setembro de 2001. A irmã White identifica especificamente que, em 1888, desceu o anjo poderoso de Apocalipse dezoito, e, portanto, essa história representa o tempo em que os grandes edifícios da cidade de Nova York haviam de ser derrubados por um toque de Deus, e Apocalipse dezoito, versículos um a três, havia de cumprir-se.
“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.
“Ro’ang thil ngaihtuah lawmawm takte an pawtthlak duh lohna leh he thutak hi pawm duh lohna chu Minneapolis-a unaute Waggoner leh Jones hmanga Lalpa thuchah kalhnaa an hmuhtir dan tam tak bulpui a ni. Chu kalhnaa rilru an tihthok chuan Setana’n kan mite lakah Pathianin an hnênah a pe duh tawh avanga Thlarau Thianghlim thiltihtheihna bik chu a kharh hla ta a. Hmêlmatu chuan Pentikost ni hnu-a tirhkohte’n an puang ang khân, khawvêlah thutak an puan chhuahna atâna an nei thei tûr hna thawh theihna chu an chang thei lo tûrin a dal a. A ropuina hmanga lei pum pui eng tûra êng chu do leh dawn a ni a, kan unaute ngeiin an tihdana avângin khawvêlah chuan a tam zawk hian a hlat sak tawh bawk a ni.” Selected Messages, book 1, 235.
The history of 1888, provided the example of the rejection of the message of the latter rain that arrived on September 11, 2001. 1888 is a symbol of the second generation of Laodicean Adventism, that is represented by Ezekiel’s second abomination, and the history therein identifies a rebellion that was typified by the seventy elders in Ezekiel. Their rebellion represented spiritualism, and paralleled the cup of probationary time being fulfilled in the time of Noah. The rejection of the message illustrated the rejection by the leadership of the message of the latter rain, which was to identify the arrival of the third Woe of Islam.
L’histoire de 1888 a fourni l’exemple du rejet du message de la pluie de l’arrière-saison, parvenu le 11 septembre 2001. 1888 est un symbole de la seconde génération de l’adventisme laodicéen, représentée par la deuxième abomination d’Ézéchiel; et l’histoire qui s’y trouve met en évidence une rébellion préfigurée par les soixante-dix anciens dans Ézéchiel. Leur rébellion représentait le spiritualisme et correspondait au comblement de la coupe du temps de grâce à l’époque de Noé. Le rejet du message illustrait le rejet, par les dirigeants, du message de la pluie de l’arrière-saison, lequel devait identifier l’arrivée du troisième Malheur de l’islam.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
« Pluie de l’arrière-saison doit tomber sur le peuple de Dieu. Un ange puissant doit descendre du ciel, et la terre entière doit être éclairée de sa gloire. » Review and Herald, 21 avril 1891.
The leadership that in 1888 rejected the message, typified the rejection of the message of Islam on September 11, 2001, but God intends to produce a manifestation of power that those leaders will witness as part of his judgment upon them. The manifestation of the power of the latter rain occurs at the end of the period of the sealing. It began on September 11, 2001, but it reaches its climax at the end of the three-and-a-half days of Revelation eleven, when the “great earthquake” arrives.
Die Leedskap wat in 1888 die boodskap verwerp het, het die verwerping van die boodskap van Islam op 11 September 2001 voorgestel; maar God is van voorneme om ’n openbaring van krag voort te bring wat daardie leiers sal aanskou as deel van sy oordeel oor hulle. Die openbaring van die krag van die laat reën vind plaas aan die einde van die tydperk van die verseëling. Dit het op 11 September 2001 begin, maar dit bereik sy hoogtepunt aan die einde van die drie-en-’n-half dae van Openbaring elf, wanneer die “groot aardbewing” kom.
The message of 1888, was the Laodicean message, the last call for a former chosen people who were then in the process of being passed by.
1888 жылғы хабар Лаодикияға арналған хабар еді, сол кезде шетке ысырылып бара жатқан бұрынғы таңдалған халыққа арналған соңғы шақыру болатын.
“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.
« Le message qui nous a été donné par A. T. Jones et E. J. Waggoner est le message de Dieu à l’Église de Laodicée, et malheur à quiconque prétend croire à la vérité et pourtant ne réfléchit pas aux autres les rayons donnés par Dieu. » The 1888 Materials, 1053.
The message of 1888, represented the message that identified that when the great buildings of New York City were thrown down on September 11, 2001, the straight testimony to the Laodicean church was to be given, and the straight testimony is the message of Islam of the third Woe that, when breathed upon a backslidden people, has the power to bring them to life as a mighty army.
1888 жылғы хабар Нью-Йорк қаласының зәулім ғимараттары 2001 жылғы 11 қыркүйекте құлатылған кезде Лаодикия қауымына тура куәлік берілуі тиіс екенін айқындаған хабарды бейнеледі; ал сол тура куәлік — үшінші Қасіреттің ислам туралы хабары, ол жолдан тайған халыққа үрленгенде, оларды құдіретті әскер ретінде тірілтуге күші бар.
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
« Un témoignage direct doit être rendu à nos Églises et à nos institutions, afin de réveiller ceux qui dorment. »
“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.
«Слово Господне, когда в него верят и ему повинуются, приводит к неуклонному продвижению вперёд. Ныне давайте увидим нашу великую нужду. Господь не может употребить нас, доколе не вдохнёт жизнь в сухие кости. Я слышала сказанные слова: „Без глубокого воздействия Духа Божия на сердце, без Его животворного влияния истина становится мёртвой буквой“». Review and Herald, November 18, 1902.
1888 marks the beginning of the second generation of Adventism, but it also provides a line of prophecy that aligns with the last days. On September 11, 2001 God led the people who chose to accept that the attack of Islam upon the earth beast was a fulfillment of prophecy back to the old paths. God’s people needed to return to the jewels of William Miller and become educated upon the foundational truths that included the fulfillment of the first and second Woes, that in turn established the arrival of the third Woe at that time. Once those people returned to those old paths they were led to see the sacredness of Habakkuk’s two tables.
1888 marque le commencement de la seconde génération de l’adventisme, mais il fournit aussi une ligne prophétique qui s’aligne sur les derniers jours. Le 11 septembre 2001, Dieu ramena aux anciens sentiers le peuple qui choisit d’accepter que l’attaque de l’islam contre la bête de la terre était un accomplissement de la prophétie. Le peuple de Dieu devait retourner aux joyaux de William Miller et être instruit dans les vérités fondamentales qui comprenaient l’accomplissement du premier et du second Malheur, lesquels établirent à leur tour l’arrivée du troisième Malheur en ce temps-là. Une fois ce peuple revenu à ces anciens sentiers, il fut conduit à discerner le caractère sacré des deux tables d’Habacuc.
The rebellion of 1863 against Habakkuk’s two tables, which are Miller’s jewels and also the foundations of Adventism, typified a rebellion that was repeated on September 11, 2001; for once again the leadership of Laodicean Adventism was given opportunity to uphold the jewels of Miller, or reject them. All four generations of Adventism that are represented in Ezekiel eight, are also representing the rebellion of Laodicean Adventism on September 11, 2001.
La rébellion de 1863 contre les deux tables d’Habakuk, qui sont les joyaux de Miller et aussi les fondements de l’adventisme, préfigurait une rébellion qui se répéta le 11 septembre 2001 ; car une fois encore, la direction de l’adventisme laodicéen reçut l’occasion de soutenir les joyaux de Miller, ou de les rejeter. Les quatre générations de l’adventisme qui sont représentées dans Ézéchiel huit représentent également la rébellion de l’adventisme laodicéen au 11 septembre 2001.
We will continue to identify the second generation of Laodicean Adventism in the next article.
Të vazhdojmë të identifikojmë brezin e dytë të Adventizmit Laodiceas në artikullin e ardhshëm.
“God created man with affections capable of embracing eternal realities. These affections were to be kept pure and holy, free from all earthliness. But human beings have lost eternity out of their reckoning. God, the Alpha and Omega, the beginning and the end, the One who holds in His keeping the destiny of every soul, is forgotten. Supposing themselves to be mighty in knowledge, men have let themselves down to the lowest level in God’s sight.
“Tshengu vhathu, mbilu dzavho dzo vhumbelwa u kona u takalela na u fara zwa lini na lini. Uhu u takalela ho vha hu tshi fanela u dzula hu hoholo na hu tshena, hu si na zwa shango na luthihi. Fhedzi vhathu vho no bvisa zwa lini na lini kha u humbula havho. Mudzimu, Alfa na Omega, mathomo na magumo, Ene ane a fara magumo a mbilu iṅwe na iṅwe nga tshanḓa Tshawe, o hangwiwa. Vhathu, vha tshi dzhiela nṱha uri vha na maanḓa kha nḓivho, vho ita uri vha wele fhasi ha maimo a fhasi-fhasi phanḓa ha Mudzimu.”
“The mind of man has become earthly. In the place of revealing the impress of divinity, it reveals the impress of humanity. In its chambers are seen the imagery of earth. The debasing practises which prevailed in the days of Noah, placing the inhabitants of that age beyond hope of salvation, are seen today.” Signs of the Times, December 18, 1901.
«Η διάνοια του ανθρώπου έχει γίνει επίγεια. Αντί να αποκαλύπτει το αποτύπωμα της θεότητας, αποκαλύπτει το αποτύπωμα της ανθρωπότητας. Στους θαλάμους της διακρίνονται οι παραστάσεις της γης. Οι εξευτελιστικές πρακτικές που επικρατούσαν στις ημέρες του Νώε, θέτοντας τους κατοίκους εκείνης της εποχής πέρα από κάθε ελπίδα σωτηρίας, φαίνονται σήμερα.» Signs of the Times, December 18, 1901.