Truth is established upon the testimony of two or three, and the application of the four abominations of Ezekiel chapter eight, as the four generations of Laodicean Adventism, has several witnesses. In earlier articles it was identified that the seven churches of Revelation chapters two and three not only represented the history of modern Israel from the time of the apostles unto the end of the world, but also that those seven churches represented the history of ancient Israel from the time of Moses unto the time of Christ.
La vérité est établie sur le témoignage de deux ou de trois, et l’application des quatre abominations d’Ézéchiel, au chapitre huit, aux quatre générations de l’adventisme laodicéen, possède plusieurs témoins. Dans des articles antérieurs, il a été établi que les sept Églises d’Apocalypse, chapitres deux et trois, représentaient non seulement l’histoire d’Israël moderne depuis le temps des apôtres jusqu’à la fin du monde, mais encore que ces sept Églises représentaient l’histoire d’Israël ancien depuis le temps de Moïse jusqu’au temps de Christ.
The church of Ephesus represented both the early Christian church, and also ancient Israel from Moses unto the time of the Judges. The church of Smyrna represented the period of persecution from the time of the disciples, unto the Roman emperor Constantine, and also the period of the Judges, when every man did what was right in his own eyes. The church of Pergamos represented the period of compromise from Constantine unto the papacy in 538, but also the period when ancient Israel rejected God and chose a king, and continually compromised with the pagan kingdoms they were surrounded by. The fourth church of Thyatira represented by Jezebel, is the period of papal rule from the year 538 unto 1798, and also the seventy-year captivity of ancient Israel in Babylon.
L’église d’Éphèse représentait à la fois l’Église chrétienne primitive, et aussi l’ancien Israël depuis Moïse jusqu’au temps des Juges. L’église de Smyrne représentait la période de persécution depuis le temps des disciples jusqu’à l’empereur romain Constantin, ainsi que la période des Juges, lorsque chacun faisait ce qui était droit à ses propres yeux. L’église de Pergame représentait la période de compromis depuis Constantin jusqu’à la papauté en 538, mais aussi la période où l’ancien Israël rejeta Dieu et choisit un roi, et transigea continuellement avec les royaumes païens qui l’entouraient. La quatrième église, celle de Thyatire, représentée par Jézabel, est la période de la domination papale depuis l’an 538 jusqu’en 1798, ainsi que les soixante-dix années de la captivité de l’ancien Israël à Babylone.
Those four churches also represent the four generations of Adventism, and provide a witness to applying Ezekiel’s four abominations to the four generations. The rebellion of 1863, was represented by the first generation of ancient Israel as illustrated by the rebellion of Aaron’s golden calf. The first generation includes the counsel given to the church of Ephesus, which identifies that God’s people had left their first love, and needed to repent and return to their first love. In 1863, the first love, as represented by William Miller’s jewels (the foundational truths, especially the “seven times”), were set aside, and God’s people were counselled to return.
Yi chinn kawhhran pali cu Adventism chan peng pali an aiawhter ve cih, cun Ezekiel ih thil tenawknak palii cu chan peng pali hnenah hman theihnak thu an hmuhtonmi in a langter. Kum 1863 ih doawknak cu Israel hlun chan peng pakhatnak ih Aaron ih cawngsualsiar cawi puan ih doawknak thawn zohthim in a langter. Chan peng pakhatnak ah Efesa kawhhran hnenih pekmi ralrinnak tel a si ih, cuih ralrinnak cun Pathian minung pawl in an duhdawtnak hmaisabik an kaltak zo, an sual sir ding ih an duhdawtnak hmaisabik lamah kir sal ding a tul thu a theihter. Kum 1863 ah, duhdawtnak hmaisabik cu William Miller ih jewel pawl in a aiawhmi, a hramthok thutak pawl, a hleice in “sarih vei” timi, hrialsan in an um ih, Pathian minung pawl cu kir sal dingin ralrin an si.
Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. Revelation 2:4, 5.
Cependant, j’ai quelque chose contre toi, c’est que tu as abandonné ton premier amour. Souviens-toi donc d’où tu es tombé, repens-toi, et pratique tes premières œuvres ; sinon, je viendrai à toi bientôt, et j’ôterai ton chandelier de sa place, à moins que tu ne te repentes. Apocalypse 2:4, 5.
The Millerites had struggled with apostate Protestantism, who Jeremiah called the “assembly of mockers,” and waited patiently for the vision to arrive, for when it did arrive it would not lie. The “assembly of mockers” were represented by the old prophet that lied to the prophet of Judah, who had presented the rebuke upon Jeroboam’s counterfeit worship.
Les millérites avaient lutté contre le protestantisme apostat, que Jérémie appelait « l’assemblée des moqueurs », et avaient attendu patiemment que la vision s’accomplît, car lorsqu’elle s’accomplirait, elle ne mentirait pas. L’« assemblée des moqueurs » était représentée par le vieux prophète qui mentit au prophète de Juda, lequel avait adressé la réprimande contre le culte contrefait de Jéroboam.
I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: And hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted. Revelation 2:2, 3.
Ninajua matendo yako, na taabu yako, na saburi yako, na jinsi usivyoweza kuwastahimili wale walio waovu; nawe umewajaribu wale wajiitao mitume, nao siyo, nawe umewaona kuwa waongo; nawe umevumilia, nawe una saburi, na kwa ajili ya jina langu umefanya kazi kwa taabu, wala hukuzimia. Ufunuo 2:2, 3.
The second church of Smyrna represented the period of persecution in the early Christian church, that consisted of genuine martyrs and some who brought persecution upon themselves for less than holy motivations. It also represented the time of the Judges when every man in ancient Israel did whatever seemed right in his own eyes. The generation of rebellion that began in 1888, identified a period of persecution against the Spirit of Prophecy, the chosen messengers of the hour, and the Holy Spirit. It introduced a period when the ancient men of Laodicean Adventism chose to do whatever seemed right in their own eyes, as witnessed by men such as Kellogg, Prescott and Daniells.
Kilisia ya pili ya Smirna iliwakilisha kipindi cha mateso katika kanisa la Kikristo la awali, kilichojumuisha mashahidi wa kweli na pia wengine waliojiletea wenyewe mateso kwa misukumo isiyo mitakatifu kikamilifu. Pia kiliwakilisha wakati wa Waamuzi ambapo kila mtu katika Israeli ya kale alifanya lolote lililoonekana kuwa jema machoni pake mwenyewe. Kizazi cha uasi kilichoanza mwaka 1888 kilitambulisha kipindi cha mateso dhidi ya Roho ya Unabii, wajumbe wateule wa saa ile, na Roho Mtakatifu. Kiliingiza kipindi ambapo wazee wa kale wa Uadventista wa Laodikia walichagua kufanya lolote lililoonekana kuwa jema machoni pao wenyewe, kama inavyoshuhudiwa na watu kama vile Kellogg, Prescott, na Daniells.
The faithful few in that time were to be in mortal spiritual combat with a class that claimed to be Jews, but were not. Despite the positions of leadership, they were of the synagogue of Satan, as testified to by Sister White identifying that some were being directed “by angels that had been expelled from heaven.” They claimed to be wise, but were foolish. There was no condemnation placed upon the wise in that period of time, but an encouragement to be faithful unto death. In 1915, the last words Sister White ever spoke was, “I know in whom I have believed,” for she had been faithful unto death.
Naqueles dias, os poucos fiéis deveriam estar em combate espiritual mortal com uma classe que afirmava ser judia, mas não era. Apesar de ocuparem posições de liderança, eram da sinagoga de Satanás, como testificou a Irmã White ao identificar que alguns estavam sendo dirigidos “por anjos que haviam sido expulsos do céu”. Alegavam ser sábios, mas eram insensatos. Nenhuma condenação foi pronunciada contra os sábios naquele período, mas, sim, um encorajamento para serem fiéis até à morte. Em 1915, as últimas palavras que a Irmã White proferiu foram: “Sei em quem tenho crido”, pois ela fora fiel até à morte.
I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:9, 10.
Je connais tes œuvres, ta tribulation et ta pauvreté, — quoique tu sois riche, — et je connais le blasphème de ceux qui se disent Juifs et ne le sont pas, mais qui sont une synagogue de Satan. Ne crains aucune des choses que tu auras à souffrir : voici, le diable jettera quelques-uns d’entre vous en prison, afin que vous soyez éprouvés ; et vous aurez une tribulation de dix jours. Sois fidèle jusqu’à la mort, et je te donnerai la couronne de vie. Apocalypse 2:9, 10.
The church of Pergamos represented the compromise between truth and error, between paganism and Christianity, in the time of the emperor Constantine, and also the compromise of ancient Israel that occurred during the history of the kings. It represented the mixture of truth and error, which can only produce error. It was represented by the 1919 Bible conference where the publication of the book, “The Doctrine of Christ”, was brought about in order to create an Adventist message that more closely represented the false gospel of apostate Protestantism. It was in the third generation of Adventism where the great compromises of truth occurred.
ɔsɔre a wɔfrɛ no Pergamos no gyinaa hɔ maa apam a wɔyɛe wɔ nokware ne mfomso ntam, abosonsom ne Kristofo gyidi ntam, wɔ Ɔhempɔn Constantine bere so, na saa ara nso na egyinaa tete Israel a wɔyɛɛ no apam no so wɔ ahemfo abakɔsɛm no mu. Ɛgyinaa hɔ maa nokware ne mfomso afrafra, a ɛrentumi nni ba biara gye mfomso nko ara. Wɔde gyinaa hɔ maa Bible nhyiam a wɔyɛe wɔ afe 1919 mu, baabi a wɔmaa wɔyɛɛ nhoma no, “The Doctrine of Christ”, sɛnea ɛbɛyɛ a wɔbɛbɔ Adventist asɛmpa bi a ɛbɛda nso pii adi sɛ ɛne awaefo Protestantfo atoro asɛmpa no hyia. Ɛyɛɛ Adventism awo ntoatoaso a ɛto so abiɛsa no mu na nokware ho apam akɛse no sisii.
It was in that generation, beginning in 1919, that the church began the compromise that produced the Church Manual. It was in that generation, beginning in 1919, that the church began the compromise that required accreditation in both the schools of health and religion. It was in that generation that the move to the modern Catholic-based Bibles was initiated. It was in that history that the willingness of the leadership to establish relationships with regimes that were openly anti-Christian occurred.
C’était dans cette génération, à partir de 1919, que l’Église commença le compromis qui donna naissance au Manuel d’Église. C’était dans cette génération, à partir de 1919, que l’Église commença le compromis qui exigea l’accréditation tant dans les écoles de santé que dans celles de religion. C’était dans cette génération que fut amorcé le passage aux Bibles modernes d’inspiration catholique. C’était dans cette histoire que se manifesta la disposition des dirigeants à établir des relations avec des régimes ouvertement antichrétiens.
The practice had been born into infancy in the Civil War, when the Laodicean leadership formed a legal relationship with the government of the United States, in order to have a better outcome for the young men in the church that were to be drafted into the deadliest war in American history, was repeated at the outset of the First World War when the General Conference president, A. G. Daniells, interacted with the German government, giving his approval for Germany to draft and force young men to serve in the military, and to bear arms, and to disregard the Sabbath. That action by Daniells brought about a separation that produced the various splinters of the Seventh-day Adventist Reform movement that exist to this very day.
Den ildhituðust inn í frumbernsku sinni í Borgarastyrjöldinni, er leiðtogar Laódíkeu mynduðu lagalegt samband við ríkisstjórn Bandaríkjanna til þess að tryggja sem bestan úrslit fyrir unga menn safnaðarins sem áttu að verða kvaddir í mannskæðasta stríð í sögu Ameríku, var endurtekin við upphaf Fyrri heimsstyrjaldarinnar, þegar forseti Aðalráðstefnunnar, A. G. Daniells, átti samskipti við þýsku ríkisstjórnina og veitti samþykki sitt fyrir því að Þýskaland kvaddi unga menn til herþjónustu og neyddi þá til að þjóna í hernum, bera vopn og virða hvíldardaginn að vettugi. Sú aðgerð Daniells leiddi til aðskilnaðar sem framkallaði hinar ýmsu klofningsgreinar Sjöunda dags aðventista í endurbótarhreyfingunni sem eru enn til þessa dags.
That compromise continued with Hitler’s Nazi Germany, and thereafter with the nations that made up the Soviet Union, and it is still upheld today in regimes such as China. The compromise of the third generation in its relation to statecraft had been typified by the compromise of the ancient kings of Israel and Constantine as symbolized in the church of Pergamos. That period also represented the compromise of its churchcraft with the false gospel of peace and safety represented by Prescott’s “The Doctrine of Christ”.
Ɔkae no toaa so wɔ Hitler Nazi Germany mu, na ɛno akyi no wɔ aman a na wɔyɛ Soviet Union no mu, na ɛnnɛ yi nso wɔda so kura mu wɔ nniso ahorow te sɛ China mu. Awo ntoatoaso a ɛto so abiɛsa no mfomso mpata a ɛwɔ ne abusuabɔ ne amammuisɛm ho no, na wɔayɛ no sɛso wɔ tete Israel ahemfo no ne Constantine no mfomso mpata mu, sɛnea wɔde ahyɛnsemmu ayɛ no sɛ agyiraehyɛde wɔ Pergamos asafo no mu no. Saa bere no nso gyinaa hɔ maa ne asafo nhyehyɛe mu mfomso mpata a ɛne asɛmpa atoro a ɛfa asomdwoe ne ahobammɔ ho a wɔde agyina hɔ ma no wɔ Prescott “The Doctrine of Christ” no mu no.
I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. Revelation 2:13, 14.
Je sais tes œuvres, et je sais où tu demeures, là où est le siège de Satan. Tu retiens fermement mon nom, et tu n’as pas renié ma foi, même aux jours où Antipas, mon témoin fidèle, a été mis à mort au milieu de vous, là où Satan habite. Mais j’ai contre toi quelques reproches, parce que tu as là des gens attachés à la doctrine de Balaam, qui enseignait à Balak à mettre une pierre d’achoppement devant les enfants d’Israël, pour qu’ils mangent des viandes sacrifiées aux idoles et se livrent à l’impudicité. Apocalypse 2:13, 14.
The fornication identifies the work of the General Conference in aligning themselves with nations such as Nazi Germany, and the Soviet Union under the pretext of maintaining necessary working relationships with the corrupt governments, while disregarding the faithful in those nations that suffered persecution from the various regimes they had joined with. The food sacrificed to idols represented the false methodology of apostate Protestantism and Catholicism that was then firmly established in universities of Laodicean Adventism, that had agreed to be governed by the guidelines of apostate methodologies, both in religion and health.
व्यभिचार जनरल कॉन्फरेंस के उस कार्य को चिह्नित करता है जिसमें उसने आवश्यक कार्य-संबंध बनाए रखने के बहाने नाज़ी जर्मनी और सोवियत संघ जैसे राष्ट्रों के साथ अपने को संरेखित किया, जबकि उन राष्ट्रों में रहने वाले विश्वासयोग्यों की उपेक्षा की गई, जिन्होंने उन विभिन्न शासन-प्रणालियों के कारण उत्पीड़न सहा जिनसे वे जुड़ चुके थे। मूर्तियों को चढ़ाया गया भोजन धर्मत्यागी प्रोटेस्टेंटवाद और कैथोलिकवाद की उस मिथ्या कार्यपद्धति का प्रतिनिधित्व करता था, जो उस समय लौदीकियाई एडवेंटिज़्म के विश्वविद्यालयों में दृढ़तापूर्वक स्थापित हो चुकी थी, और जिसने धर्म तथा स्वास्थ्य—दोनों क्षेत्रों में—धर्मत्यागी कार्यपद्धतियों के दिशानिर्देशों द्वारा शासित होने पर सहमति दे दी थी।
Jesus illustrated the end of the third generation as he did with the beginning, for He marked the arrival of the fourth generation with the publication of the book, Questions on Doctrine published in 1957, which fully rejected the primary salvation distinction that exists between truth and the erroneous ideas of apostate Protestantism and Catholicism. The book of course has several erroneous teachings, but essentially it teaches that it is impossible to live victorious in Christ, until after a person is miraculously changed at the Second Coming. The book marked the beginning of the generation where the twenty-five ancient men were to bow down to the sun. The political and religious elements necessary to allow the Laodicean Adventist church to accept the worship of Sunday at the soon coming Sunday law had arrived.
Jesus alisimbolisha mwisho wa kizazi cha tatu kama alivyofanya na mwanzo wake, kwa kuwa aliashiria kuwasili kwa kizazi cha nne kwa kuchapishwa kwa kitabu *Questions on Doctrine* kilichochapishwa mwaka 1957, ambacho kilikataa kikamilifu utofauti wa msingi wa wokovu uliopo kati ya kweli na mawazo yenye kosa ya Uprotestanti ulioasi na Ukatoliki. Bila shaka kitabu hicho kina mafundisho kadhaa yenye makosa, lakini kimsingi hufundisha kwamba haiwezekani kuishi maisha ya ushindi ndani ya Kristo mpaka baada ya mtu kubadilishwa kimuujiza wakati wa Kuja kwa Mara ya Pili. Kitabu hicho kiliashiria mwanzo wa kizazi ambacho ndani yake wale wazee ishirini na watano walipaswa kuinamia jua. Vipengele vya kisiasa na vya kidini vilivyohitajika ili kuliruhusu kanisa la Waadventista wa Laodikia kuukubali ibada ya Jumapili katika sheria ya Jumapili inayokuja upesi vilikuwa vimewasili.
The fourth abomination of Ezekiel occurs when the faithful few in chapter nine are receiving a seal upon their foreheads, just before the destroying angels begin their work. The vision begins in verse one, of chapter eight on the fifth day, of the sixth month, of the sixth year. The vision begins the day before the execution of the judgment upon those who bow down to the sun, which is the mark of papal authority, and the number of his name is “666.”
Ezekieli tsɔtsɔ̃ nuvɔ̃vɔ̃ ene-lia la dzɔ le esime ame vɔ̃vli siwo lɔlɔ̃nye la le agblɔ dzi ɖe taƒodzinuwo me le ta wɔnutoe dzi, fifia gbɔna ŋgɔ vie ko hafi gbegblẽla ƒe dɔwɔlawo nade asi wɔnƒe dɔ la me. Nuku la dze egɔme le taɖodzinu enyi ƒe kpukpui gbã me, le ŋkeke atɔ̃lia si le ɣleti adẽlia me, le ƒe adẽlia me. Nuku la dze egɔme le ŋkeke si va ŋgɔ na ʋɔnudɔdrɔ̃ la ƒe wowɔwɔ ɖe ame siwo subɔa ɣe la ŋu, esi nye papaƒe amegãnyenye ƒe dzesi, eye eƒe ŋkɔ ƒe xexlẽme nye “666.”
The work of the sealing of the one hundred and forty-four thousand began on September 11, 2001 with the attack upon the earth beast carried out by the third woe of Islam. That attack made the nations angry, and marked the arrival of the latter rain. But the latter rain would only be recognized by those who would be led back to the foundations of Adventism to see that the three Woes of Islam are a foundational truth. At that point in time, those who were led back to the old paths that Jeremiah identifies as “the rest” (which is the latter rain), would either become watchmen that blew the trumpet of the third Woe, or they would be those who refused to hearken to the sound of the trumpet, and thus refusing to walk in the old paths.
Lebasa ya kokanga elembo ya bato nkóto nkama moko na ntuku minei na minei ebandaki na mokolo mwa zomi na moko Sɛtɛmbɛ 2001 na nzela ya attaque oyo esalemaki likoló ya nyama ya mabele na mawa ya misato ya Islam. Attaque yango esalaki ete bikólo esilika, mpe etyamaki lokola elembo ya boyei ya mbula ya nsuka. Kasi mbula ya nsuka yango elingaki koyebana kaka na baoyo bakotambwisama mpo na kozonga na miboko ya Adventisme, mpo na komona ete Mawa Misato ya Islam ezali solo ya moboko. Na tango wana, baoyo batambwisamaki mpo na kozonga na banzela ya kala oyo Jeremia abengi “kimya” (oyo ezali mbula ya nsuka), bakokómaki to bakengeli oyo babɛtaka kelelo ya Mawa ya misato, to bakozala baoyo baboyi koyoka mongongo ya kelelo, mpe na yango bazali koboya kotambola na banzela ya kala.
They were then tested by the sin of their father’s rebellion of 1863. At the very same point in time, a message arrived of the righteousness of Christ, which is “justification by faith in verity”. It was the Laodicean message of Jones and Waggoner, and it was the message of Ezekiel to the dead dry bones that came from the “four winds”, which are a symbol of Islam of the third woe (the “angry horse” seeking to break loose). Those faithful few were then tested by the sin of their father’s rebellion of 1888, as the mighty angel of Revelation eighteen descended when the great buildings of New York City were thrown down, and Revelation chapter eighteen, verses one through three was fulfilled.
Then wa testim bi di sin a dem fada rebelyan a 1863. Pan di very sem pwin a taim, wan mesaj kom bout di raychasnɛs a Krais, wich da “justifikieshan bai fieyith in verity”. Da mi di Laodicean mesaj a Jones an Waggoner, an da mi di mesaj a Ezekiel tu di ded dry bon weh kom fram di “fuo win”, weh da simbol a Islam a di third woe (di “angry haws” seek fi brok loose). Dem faithful fyu deh afta wa testim bi di sin a dem fada rebelyan a 1888, az di maiti angel a Revelation eighteen descend wen di great bildin dem a New York City wa trow dong, an Revelation chapter eighteen, verses one thru three wa fulfill.
They were then tested by the identification of the message of the latter rain. Was the latter rain a manifestation of the power of God as in past ages, or were the manifestations of God’s power only in the past? The faithful few were then tested by the rebellion of their father’s rebellion in 1919. How the faithful few navigate through those three tests determines whether they will receive the seal of God in their foreheads, or find themselves bowing down to the sun with the twenty-five elders of Laodicean Adventism.
Puis ils furent éprouvés par l’identification du message de la pluie de l’arrière-saison. La pluie de l’arrière-saison était-elle une manifestation de la puissance de Dieu comme aux âges passés, ou bien les manifestations de la puissance de Dieu n’appartenaient-elles qu’au passé ? Le petit nombre des fidèles fut alors mis à l’épreuve par la rébellion de la rébellion de leurs pères en 1919. La manière dont le petit nombre des fidèles traverse ces trois épreuves détermine s’il recevra le sceau de Dieu sur son front, ou s’il se trouvera à se prosterner devant le soleil avec les vingt-cinq anciens de l’adventisme laodicéen.
All the rebellions of the four generations of Laodicean Adventism find their counterpart in September 11, 2001. That date, which Isaiah identified as the “day of the east wind,” marks the beginning of the sealing time of the one hundred and forty-four thousand, and the sealing time is a period of time. The ending of the period has been illustrated by the beginning, for Jesus always illustrates the end of a thing with the beginning of a thing. In the final movements of the sealing process the tests that were represented at the beginning of the period are once again repeated.
ফলতঃ লাওদিকেয়ান অ্যাডভেন্টিজমের চার প্রজন্মের সমস্ত বিদ্রোহ ২০০১ সালের ১১ সেপ্টেম্বরের মধ্যে তাদের সমান্তরাল প্রতিরূপ খুঁজে পায়। সেই তারিখ, যেটিকে যিশাইয় “পূর্ববায়ুর দিন” বলে শনাক্ত করেছেন, এক লক্ষ চুয়াল্লিশ হাজারের মোহরাঙ্কনের সময়ের সূচনাকে চিহ্নিত করে; আর মোহরাঙ্কনের সময় একটি সময়কাল। সেই সময়কালের সমাপ্তি তার সূচনার দ্বারাই চিত্রিত হয়েছে, কারণ যীশু সর্বদা কোনো বিষয়ের শেষকে সেই বিষয়ের শুরুর দ্বারা চিত্রিত করেন। মোহরাঙ্কন প্রক্রিয়ার চূড়ান্ত গতিবিধিতে, যে পরীক্ষাগুলি সেই সময়কালের শুরুতে উপস্থাপিত হয়েছিল, সেগুলি আবারও পুনরাবৃত্ত হয়।
On September 11, 2001, the tests which were failed by the rebels of Laodicean Adventism as represented by the four abominations of Ezekiel, and by the first four churches of Revelation chapters two and three, arrived, marking the beginning of a testing process that leads either to the mark of the beast, or the seal of God, for those who profess to be Seventh-day Adventists.
ថ្ងៃទី ១១ ខែកញ្ញា ឆ្នាំ ២០០១ ការល្បងលដែលពួកបះបោរនៃអាដវេនទីស៍បែបឡាវឌីសេ តាមដែលត្រូវបានតំណាងដោយអំពើស្អប់ខ្ពើមទាំងបួននៃអេសេគាល និងដោយក្រុមជំនុំបួនដំបូងនៅក្នុងវិវរណៈ ជំពូក ២ និង ៣ បានមកដល់ ដោយសម្គាល់ការចាប់ផ្ដើមនៃដំណើរការសាកល្បងមួយ ដែលនាំទៅកាន់ទាំងសញ្ញាសត្វឬត្រារបស់ព្រះ សម្រាប់អស់អ្នកដែលអះអាងថាខ្លួនជាអ្នកអាដវេនទីស៍ថ្ងៃទីប្រាំពីរ។
The leadership of Laodicean Adventism has been trapped by the cords of their own deceits, and it is virtually impossible for them to “recognize” a repetition of the manifestation of the power of God as represented by previous reformatory movements, including the reform movement that brought Adventism into existence. The ancient men scattered and covered up the doctrines that are represented by Miller’s jewels with counterfeit coins and jewels. The casket of the King James Bible has been relegated to the times of archaic language and replaced with modern language Bibles that are expressed in the terminology of the man of sin.
Vedení laodicejského adventismu bylo lapeno provazy vlastních klamů a je pro ně prakticky nemožné „rozpoznat“ opakování projevu moci Boží, jak bylo znázorněno dřívějšími reformními hnutími, včetně reformního hnutí, které přivedlo adventismus k existenci. Starověcí mužové rozptýlili a zakryli nauky, jež jsou představovány Millerovými klenoty, padělanými mincemi a klenoty. Schránka Bible krále Jakuba byla odsunuta do časů archaického jazyka a nahrazena Biblemi v moderním jazyce, které jsou vyjádřeny v terminologii člověka hříchu.
Were any of the ancient men willing to consider the possibility that the latter rain message is not a peace and safety message, it would be virtually impossible for them to recognize that the manifestations of the power of God in past sacred histories are what specifically identify the sealing of the one hundred and forty-four thousand. More difficult yet for them to recognize is that the sacred histories that most directly identify the sealing of the one hundred and forty-four thousand are the sacred histories that fulfill Malachi chapter three, for Malachi chapter three establishes that there is always a messenger who prepares the way for the sudden arrival of the Messenger of the Covenant. That messenger was represented by the prophet Elijah who boldly proclaimed that there would be no rain in his history, except if it comes through his ministry.
Keďby niektorí z dávnych mužov boli ochotní pripustiť možnosť, že posolstvo neskorého dažďa nie je posolstvom pokoja a bezpečnosti, bolo by pre nich takmer nemožné rozpoznať, že prejavy Božej moci v posvätných dejinách minulosti sú tým, čo osobitne označuje spečatenie stoštyridsaťštyritisíc. Ešte ťažšie by pre nich bolo rozpoznať, že posvätné dejiny, ktoré najbezprostrednejšie označujú spečatenie stoštyridsaťštyritisíc, sú tie posvätné dejiny, ktoré napĺňajú tretiu kapitolu Malachiáša, lebo tretia kapitola Malachiáša stanovuje, že vždy existuje posol, ktorý pripravuje cestu pre náhly príchod Posla zmluvy. Tento posol bol predstavený prorokom Eliášom, ktorý smelo vyhlásil, že v jeho dejinách nebude dažďa, iba ak príde prostredníctvom jeho služby.
Ezekiel’s seventy elders would find it ridiculous to accept that their claim to be the temple of the Lord, was unfounded, and actually represented the claim of a people who were being passed by, just as the vineyard was given to those who bear the fruits worthy of the vineyard. The message of the third Woe, the messenger that prepares the way, the song of the vineyard, all testify against the traditions and customs which they had placed their confidence in, and represents an almost insurmountable obstacle to recognizing the latter rain.
Les soixante-dix anciens d’Ézéchiel trouveraient ridicule d’admettre que leur prétention d’être le temple du Seigneur était sans fondement et qu’elle représentait en réalité la prétention d’un peuple que l’on était en train de laisser de côté, tout comme la vigne fut donnée à ceux qui portent les fruits dignes de la vigne. Le message du troisième Malheur, le messager qui prépare le chemin, le cantique de la vigne, tous témoignent contre les traditions et les coutumes dans lesquelles ils avaient placé leur confiance, et constituent un obstacle presque insurmontable à la reconnaissance de la pluie de l’arrière-saison.
The conclusion of the sealing of the one hundred and forty-four thousand manifests the same tests for those who have claimed to “recognize” the role of Islam of the third Woe. The “increase of knowledge” which launched the movement of the Millerites began at the end of “seven times” in 1798. The “increase of knowledge” which launched the movement of the one hundred and forty-four thousand began at the end of a symbolic “seven times” (one hundred and twenty-six years) in 1989. During those one hundred and twenty-six years of escalating apostasy, Laodicean Adventism has reached its fourth and final generation.
ʿkhatma sigillai du one hundred and forty-four thousand manifests the same tests for those who have claimed to “recognize” the role of Islam of the third Woe. “Increase of knowledge” ya launch akh movement of the Millerites damma na end of “seven times” in 1798. “Increase of knowledge” bi launch akh movement of the one hundred and forty-four thousand damma na end of a symbolic “seven times” (one hundred and twenty-six years) in 1989. During those one hundred and twenty-six years of escalating apostasy, Laodicean Adventism has reached its fourth and final generation.
It is the third and fourth generation that a nation or people fill their cup of probationary time, and that time has now arrived. The “increase of knowledge” from the book of Daniel that is represented by the Hiddekel River is also the knowledge that is increased, when the Revelation of Jesus Christ is unsealed just before probation closes.
हे तेस्रो र चौथो पुस्तासम्म आइपुग्दा कुनै जाति वा जनताले आफ्नो परीक्षाकालको प्याला पूर्ण गर्छ, र त्यो समय अब आइपुगेको छ। दानिएलको पुस्तकमा हिद्देकेल नदीद्वारा प्रतिनिर्दिष्ट “ज्ञानको वृद्धि” त्यही ज्ञानको वृद्धि पनि हो, जुन अनुग्रहको समय बन्द हुनुअघि ठीकै येशू ख्रीष्टको प्रकाश अवमुक्त गरिँदा बढाइन्छ।
We will take up the last three chapters of the book of Daniel in the next article.
Nous aborderons les trois derniers chapitres du livre de Daniel dans le prochain article.
“The days are fast approaching when there will be great perplexity and confusion. Satan, clothed in angel robes, will deceive, if possible, the very elect. There will be gods many and lords many. Every wind of doctrine will be blowing. Those who have rendered supreme homage to ‘science falsely so called’ will not be the leaders then. Those who have trusted to intellect, genius, or talent will not then stand at the head of rank and file. They did not keep pace with the light. Those who have proved themselves unfaithful will not then be entrusted with the flock. In the last solemn work few great men will be engaged. They are self-sufficient, independent of God, and He cannot use them. The Lord has faithful servants, who in the shaking, testing time will be disclosed to view. There are precious ones now hidden who have not bowed the knee to Baal. They have not had the light which has been shining in a concentrated blaze upon you. But it may be under a rough and uninviting exterior the pure brightness of a genuine Christian character will be revealed. In the day time we look toward heaven but do not see the stars. They are there, fixed in the firmament, but the eye cannot distinguish them. In the night we behold their genuine luster.” Testimonies, volume 5, 80, 81.
“Les jours approchent rapidement où il y aura une grande perplexité et une grande confusion. Satan, revêtu de vêtements angéliques, séduira, s’il était possible, les élus eux-mêmes. Il y aura plusieurs dieux et plusieurs seigneurs. Tout vent de doctrine soufflera. Ceux qui ont rendu un hommage suprême à la « science faussement ainsi nommée » ne seront pas alors les conducteurs. Ceux qui se sont fiés à l’intelligence, au génie ou au talent ne se tiendront pas alors à la tête des rangs. Ils n’ont pas marché au rythme de la lumière. Ceux qui se sont montrés infidèles ne se verront pas alors confier le troupeau. Dans la dernière œuvre solennelle, peu de grands hommes seront engagés. Ils se suffisent à eux-mêmes, sont indépendants de Dieu, et Il ne peut se servir d’eux. Le Seigneur a des serviteurs fidèles qui, au temps du criblage et de l’épreuve, seront manifestés à la vue de tous. Il y a maintenant des êtres précieux cachés qui n’ont pas fléchi le genou devant Baal. Ils n’ont pas eu la lumière qui a brillé sur vous comme un éclat concentré. Mais il se peut que, sous une apparence rude et peu attirante, la pure splendeur d’un caractère chrétien authentique soit révélée. Pendant le jour, nous regardons vers le ciel, mais nous ne voyons pas les étoiles. Elles sont là, fixées dans le firmament, mais l’œil ne peut les distinguer. Dans la nuit, nous contemplons leur éclat véritable.” Testimonies, volume 5, 80, 81.