The testing process that begins when the angel descends is represented by the test of whether to take the book out of the angel’s hand and eat it. Those that did choose to eat the message were then destined for a disappointment where the group who refused to eat were left behind. The little book that was to be eaten represented an “increase of knowledge” of the message that had first been unsealed at “the time of the end” at either 1798 or 1989, and then later formalized into a message that would hold the generation then alive accountable to the light of the increased knowledge. In either history, once the prophecy of Islam was fulfilled, then the message to be eaten in the angel’s hand was either received or rejected. If the message represented by the book is rejected, those who do so, and still seek to uphold the profession of still being the chosen of God, are forced to produce a counterfeit latter rain message.
Prófunarferlið, sem hefst þegar engillinn stígur niður, er táknað með þeirri prófraun hvort taka skuli bókina úr hendi engilsins og eta hana. Þeir sem kusu að eta boðskapinn voru þá ætlaðir til vonbrigða, en hópurinn sem neitaði að eta var skilinn eftir. Litla bókin, sem eta skyldi, táknaði „aukningu þekkingar“ á þeim boðskap sem fyrst hafði verið innsiglaður upp við „endalokin“ annaðhvort árið 1798 eða 1989, og síðan síðar mótaður í þann boðskap sem myndi gera þá kynslóð, sem þá var á lífi, ábyrga gagnvart ljósi hinnar auknu þekkingar. Í hvorri sögu sem er, þegar spádómurinn um Islam hafði ræst, þá var boðskapnum sem eta skyldi úr hendi engilsins annaðhvort veitt viðtaka eða honum hafnað. Ef boðskapnum, sem bókin táknar, er hafnað, neyðast þeir sem það gera, en leitast samt við að halda uppi játningunni um að þeir séu enn útvaldir Guðs, til að færa fram falsaðan boðskap síðregnsins.
On September 11, 2001 the past rebellions of the generations of Adventism were again made testing issues. Habakkuk chapter two identifies a debate that occurs in the prophetic history represented therein, which is a parallel prophetic line to the parable of the ten virgins. When the watchman asked what he shall answer in the history of the parable of the ten virgins, he was commanded to “write the vision, and make it plain upon tables.” The watchmen of Millerite history produced the 1843 chart in 1842, and its production became a waymark. It was the “vision” of Habakkuk two, that had been made plain upon tables that was to speak at the end.
Le 11 septembre 2001, les rébellions passées des générations de l’adventisme furent de nouveau constituées en questions éprouvantes. Le chapitre deux d’Habacuc identifie un débat qui survient dans l’histoire prophétique qui y est représentée, laquelle constitue une ligne prophétique parallèle à la parabole des dix vierges. Lorsque la sentinelle demanda ce qu’elle devait répondre dans l’histoire de la parabole des dix vierges, il lui fut ordonné d’« écrire la vision, et de la graver clairement sur des tables ». Les sentinelles de l’histoire millérite produisirent en 1842 la carte de 1843, et sa production devint un jalon. C’était la « vision » d’Habacuc 2, rendue claire sur des tables, qui devait parler à la fin.
Shortly after September 11, 2001 those who recognized the activity of Islam of the third woe, were led to return to Jeremiah’s “old paths,” and to walk therein. Those “old paths” identified that the three woes of Revelation chapter eight, verse thirteen represented the prophetic role of Islam. Immediately thereafter, Future for America began to reproduce the two charts of Habakkuk chapter two at the very same point in the parallel history of the Millerites, the two charts were set forth as a waymark, which had been represented by the production of the 1843 chart, in 1842.
2001-nji ýylyň 11-nji sentýabryndan gysga wagt soň, Ylham kitabynyň üçünji betbagtlygynyň Yslam arkaly amala aşýan işini ykrar edenler, Ýeremiýanyň “köne ýollaryna” dolanmaga we şolarda ýöremäge alnyp baryldy. Şol “köne ýollar” Ylham kitabynyň sekizinji baby, on üçünji aýatyndaky üç betbagtlygyň Yslamyň pygamberlikdäki ornuny aňladýandygyny görkezdi. Munuň yzysüre, Future for America Habakkuk kitabynyň ikinji babyndaky iki çyzgyny gaýtadan neşir etmäge başlady; Milleritleriň parallel taryhynyň hut şol bir nokadynda, 1842-nji ýylda çap edilen 1843-nji ýylyň çyzgysynyň görkezen bir ýoly hökmünde, şol iki çyzgy orta goýlupdy.
“In May, 1842, a General Conference was convened in Boston, [Massachusetts]. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.
“Mnamo Mei, 1842, Mkutano Mkuu uliitishwa huko Boston, [Massachusetts]. Katika ufunguzi wa mkutano huo, Ndugu Charles Fitch na Apollos Hale, wa Haverhill, waliwasilisha unabii wa kitaswira wa Danieli na Yohana, ambao walikuwa wameupaka rangi juu ya kitambaa, pamoja na hesabu za kinabii, zikionyesha utimilifu wake. Ndugu Fitch, alipokuwa akieleza kutoka katika chati yake mbele ya Mkutano huo, alisema kwamba, alipokuwa akichunguza unabii huu, alikuwa amewaza ya kwamba kama angeweza kutoa kitu cha namna hii kama kilivyowasilishwa hapa, kingerahisisha somo hilo na kumfanya aliwasilishe kwa hadhira kwa urahisi zaidi. Hapa palikuwa na nuru zaidi katika njia yetu. Ndugu hawa walikuwa wakifanya yale ambayo Bwana alikuwa amemwonyesha Habakuki katika maono yake miaka 2,468 kabla, akisema, ‘Andika maono ukaifanye iwe wazi juu ya mbao, ili asomaye apate kukimbia. Kwa maana maono haya bado ni kwa wakati uliowekwa.’ Habakuki 2:2.”
“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.
“Baada ya majadiliano fulani juu ya jambo hili, ilipigiwa kura kwa kauli moja kwamba michoro mia tatu iliyo sawa na huu ichapishwe kwa njia ya lithografia, jambo ambalo lilitekelezwa upesi. Iliitwa ‘chati za ’43.’ Huu ulikuwa Mkutano wa muhimu sana.” The Autobiography of Joseph Bates, 263.
“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.
« C’était le témoignage unanime des prédicateurs et des périodiques du Second Avènement, lorsqu’ils se tenaient sur “la foi originelle”, que la publication du tableau était un accomplissement d’Habacuc 2:2, 3. Si le tableau était un sujet de prophétie (et ceux qui le nient abandonnent la foi originelle), il s’ensuit alors que 457 av. J.-C. était l’année à partir de laquelle il fallait dater les 2300 jours. Il était nécessaire que 1843 fût le premier temps publié, afin que “la vision” “tardât”, ou qu’il y eût un temps de retard, pendant lequel la troupe des vierges devait sommeiller et dormir sur le grand sujet du temps, juste avant d’être réveillée par le Cri de Minuit. » James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.
“Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.
« Maintenant, notre histoire montre qu’il y avait des centaines de personnes qui enseignaient à partir des mêmes tableaux chronologiques que William Miller, toutes d’un même caractère. Alors, il y avait l’unité du message, tout centré sur un seul thème, la venue du Seigneur Jésus à un temps déterminé, 1844. » Joseph Bates, Early SDA Pamphlets, 17.
The reprinting of the 1843 and 1850 charts, in the immediate post-September 11, 2001 history was as much a fulfillment of Habakkuk two, as was the publication of the 1843 chart in 1842. The production of the tables is part of the narrative of Habakkuk chapter two, and it had to happen. On September 11, 2001 the rebellion of 1863 was again repeated by those Laodicean Adventists who refused to return to Jeremiah’s “old paths.”
E tia leh lehna tâna 1843 leh 1850 chart-te chu, September 11, 2001 hnu lam huna chanchinah, 1842-a 1843 chart tihchhuah a nih ang bawkin Habakkuk bung 2 tihfamkimna a ni. Tebu leh ziahte siam hi Habakkuk bung 2 chanchin zawnah a tel a, a thleng ngei tûr a ni. September 11, 2001-ah, Jeremiah-a “kawng hlui” lam pan leh duh lo Laodicea Adventist-te zîngah 1863 helna chu a lo thleng leh ta.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]
“Mpambano u lavhelela u hambukisa miehleketo ya vamakwerhu va hina va xinuna ni va xisati eka ntirho wo lulamisela vanhu leswaku va yima emasikwini lawa yo hetelela. Vuxisi bya yena byi endleriwe ku kucetela miehleketo leswaku yi suka eka makhombo ni vutihlamuleri bya nkarhi lowu. Va teka ku vonakala loku Kriste a nga ta ku nyika Yohane ku suka etilweni hikwalaho ka vanhu va Yena tanihi nchumu lowu nga riki wa nkoka swinene. Va dyondzisa leswaku swiendlakalo leswi nga kusuhi swinene emahlweni ka hina a swi na nkoka lowu ringaneke ku nyikiwa nyingiso wo hlawuleka. Va endla leswaku ntiyiso lowu humaka etilweni wu nga tirhi nchumu, naswona va yivela vanhu va Xikwembu ntokoto wa vona wa nkarhi lowu hundzeke, va va nyika ematshan’weni ka wona sayense ya mavunwa. ‘Ku vula HOSI: Yimani etindleleni, mi languta, mi vutisa tindlela ta khale, leswaku ndlela leyinene hi yihi, kutani mi famba eka yona.’ [Yeremiya 6:16.]”
“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296, 297.
«Бидний итгэлийн суурийг—ажлын маань эхэнд Үгийг залбирч судлахуй болон илчлэлээр тавигдсан тэр суурийг—хэн ч бүү нураахыг оролдог. Эдгээр суурин дээр бид тавиас илүү жилийн турш барьж ирсэн билээ. Хүмүүс өөрсөддөө шинэ зам олсон, нэгэнт тавигдсан тэр сууриас илүү бат суурь тавьж чадна хэмээн бодож болох авч, энэ нь агуу мэхлэл мөн. “Тавигдсан сууриас өөр суурийг хэн ч тавьж чадахгүй.” [1 Corinthians 3:11.] Өнгөрсөн үед олон хүн шинэ итгэл байгуулах, шинэ зарчмууд тогтоохоор оролдсон; гэвч тэдний барилга хэр удаан тогтсон билээ? Тун удалгүй нурсан; учир нь тэр нь Хадан дээр үндэслэгдээгүй байв.» Testimonies, volume 8, 296, 297.
Jeremiah identifies that to walk in the “old paths,” is to find “the rest”, and the rest is “the latter rain”, which began when the nations were angered on September 11, 2001, when the great buildings of New York City came down. Those that then ate the message became Habakkuk’s watchmen who were to “write the vision, and make it plain”. Jeremiah identifies the very same watchmen during the time of “the rest”, which is “the latter rain”.
Jérémie indique que marcher dans les « anciens sentiers », c’est trouver « le repos », et ce repos est « la pluie de l’arrière-saison », laquelle commença lorsque les nations furent irritées le 11 septembre 2001, quand les grands édifices de la ville de New York s’effondrèrent. Ceux qui, alors, mangèrent le message devinrent les sentinelles d’Habacuc, auxquelles il était ordonné d’« écrire la vision, et de la rendre claire ». Jérémie désigne ces mêmes sentinelles au temps du « repos », qui est « la pluie de l’arrière-saison ».
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Dit zegt de HEERE: Staat op de wegen en ziet toe, en vraagt naar de oude paden, waar toch de goede weg is, en wandelt daarop; dan zult gij rust vinden voor uw zielen. Maar zij zeiden: Wij zullen daarop niet wandelen. Ook stelde Ik wachters over u aan, zeggende: Luistert naar het geluid van de bazuin. Maar zij zeiden: Wij zullen niet luisteren. Jeremia 6:16, 17.
The trumpet that they were to sound is the sixth trumpet of the second woe in Millerite history, and in the last days it is the seventh trumpet of the third woe. Habakkuk’s watchmen, who are Jeremiah’s watchmen, sound a warning message that in the rebellion of 1888, was rejected. The sixth trumpet that was rejected in 1888, was the message to Laodicea.
La trompette qu’ils devaient sonner est la sixième trompette du second malheur dans l’histoire millérite, et, dans les derniers jours, elle est la septième trompette du troisième malheur. Les sentinelles d’Habacuc, qui sont les sentinelles de Jérémie, font retentir un message d’avertissement qui, lors de la rébellion de 1888, fut rejeté. La sixième trompette qui fut rejetée en 1888 était le message à Laodicée.
“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.
«پیامی که بهوسیلهٔ ا. ت. جونز و ا. ج. واگنر به ما داده شد، پیام خدا به کلیسای لائودکیه است؛ و وای بر هر کسی که به ایمان آوردن به حقیقت اقرار میکند، و بااینحال پرتوهای خداداده را به دیگران منعکس نمیسازد.» The 1888 Materials, 1053.
The seventh trumpet message of 1888, was first sounded to Laodicea in 1856, and then the Laodicean message was placed within the context of the increasing light of the “seven times.” On September 11, 2001 the call to return to Jeremiah’s old paths, and to walk therein for the purpose of obtaining the message of the latter rain, included the seventh Trumpet warning message that is represented as the message to Laodicea, and the “seven times,” which is the symbol of the foundations.
ਪੰਜਾਬੀ ਵਿੱਚ ਅਨੁਵਾਦ ਲਈ ਕਿਰਪਾ ਕਰਕੇ ਇਹ ਦੱਸੋ ਕਿ “ff” ਨਾਲ ਤੁਹਾਡਾ ਭਾਵ ਕਿਹੜੀ ਭਾਸ਼ਾ ਹੈ।
The “lie” identified by prophecy that produces the strong delusion of Paul’s writings was placed into the third generation of Laodicean Adventism in 1931, sixteen years after the death of the prophetess. The “lie” which arrived in the third generation is prophetically located in the period represented as the “women weeping for Tammuz,” and is therefore associated with the false latter rain message.
Prophecies keessatti ibsame “soba” jedhu, kan barreeffamoota Phaawulos keessatti jallina cimaa uumu, bara 1931 dhaloota sadaffaa Adventizimii Laa’odiiqeyaa keessatti kaa’ame; kunis du’a raajittittii sanaa waggaa kudha jaha booddee ture. “Sobi” dhaloota sadaffaa keessa gale sun raajii keessatti yeroo “dubartoonni Taammuuzif boo’an” jedhamee bakka buufametti argama; kanaafis ergaa rooba boodaa sobaa wajjin walqabata.
The details of how the “lie” was propagated should be understood, as should the prophetic role of the “lie” in end-time prophecy. The scornful men that rule Jerusalem in the time of the latter rain, which is the time of the sealing of the one hundred and forty-four thousand, created a false latter rain message in the third generation of Adventism, as represented by the “women weeping for Tammuz,” in Ezekiel chapter eight. Their false latter rain message is also represented as a false foundation, a false wall of protection, and a false peace and safety message by Ezekiel.
Les détails de la manière dont le « mensonge » a été propagé doivent être compris, de même que le rôle prophétique du « mensonge » dans la prophétie du temps de la fin. Les hommes moqueurs qui gouvernent Jérusalem au temps de la pluie de l’arrière-saison, lequel est le temps du scellement des cent quarante-quatre mille, ont élaboré un faux message de pluie de l’arrière-saison dans la troisième génération de l’adventisme, comme le représentent les « femmes pleurant Tammuz » au chapitre huit d’Ézéchiel. Leur faux message de pluie de l’arrière-saison est aussi représenté par Ézéchiel comme un faux fondement, un faux mur de protection, et un faux message de paix et de sûreté.
Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The Lord saith it; albeit I have not spoken? Therefore thus saith the Lord God; Because ye have spoken vanity, and seen lies, therefore, behold, I am against you, saith the Lord God. And mine hand shall be upon the prophets that see vanity, and that divine lies: they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel; and ye shall know that I am the Lord God. Because, even because they have seduced my people, saying, Peace; and there was no peace; and one built up a wall, and, lo, others daubed it with untempered mortar: Say unto them which daub it with untempered mortar, that it shall fall: there shall be an overflowing shower; and ye, O great hailstones, shall fall; and a stormy wind shall rend it. Lo, when the wall is fallen, shall it not be said unto you, Where is the daubing wherewith ye have daubed it? Therefore thus saith the Lord God; I will even rend it with a stormy wind in my fury; and there shall be an overflowing shower in mine anger, and great hailstones in my fury to consume it. So will I break down the wall that ye have daubed with untempered mortar, and bring it down to the ground, so that the foundation thereof shall be discovered, and it shall fall, and ye shall be consumed in the midst thereof: and ye shall know that I am the Lord. Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered mortar, and will say unto you, The wall is no more, neither they that daubed it; To wit, the prophets of Israel which prophesy concerning Jerusalem, and which see visions of peace for her, and there is no peace, saith the Lord God. Ezekiel 13:7–16.
N’avez-vous pas eu une vision vaine, et n’avez-vous pas proféré une divination mensongère, vous qui dites: L’Éternel a dit! quand je n’ai point parlé? C’est pourquoi ainsi parle le Seigneur, l’Éternel: Parce que vous dites des vanités et que vous voyez des mensonges, voici, j’en veux à vous, dit le Seigneur, l’Éternel. Ma main sera contre les prophètes qui ont des visions vaines et qui prononcent des divinations mensongères: ils ne feront point partie de l’assemblée de mon peuple, ils ne seront pas inscrits dans le registre de la maison d’Israël, ils n’entreront pas dans le pays d’Israël; et vous saurez que je suis le Seigneur, l’Éternel. Parce que, oui, parce qu’ils égarent mon peuple, en disant: Paix! quand il n’y a point de paix; et l’un bâtit une muraille, et voici, les autres l’enduisent de mortier non trempé: Dis à ceux qui l’enduisent de mortier non trempé qu’elle tombera; une pluie torrentielle surviendra; et vous, grosses pierres de grêle, vous tomberez; et un vent impétueux la fendra. Voici, quand la muraille s’écroulera, ne vous dira-t-on pas: Où est l’enduit dont vous l’avez enduite? C’est pourquoi ainsi parle le Seigneur, l’Éternel: Je la fendrai par un vent impétueux dans ma fureur; il y aura une pluie torrentielle dans ma colère, et des pierres de grêle dans ma fureur pour l’anéantir. Ainsi j’abattrai la muraille que vous avez enduite de mortier non trempé, je la renverserai jusqu’à terre, en sorte que ses fondements seront mis à découvert; elle tombera, et vous périrez au milieu d’elle; et vous saurez que je suis l’Éternel. J’assouvirai ainsi ma fureur contre la muraille et contre ceux qui l’ont enduite de mortier non trempé; et je vous dirai: Plus de muraille! et c’en est fait de ceux qui l’enduisent, savoir des prophètes d’Israël qui prophétisent sur Jérusalem et qui ont pour elle des visions de paix, quand il n’y a point de paix, dit le Seigneur, l’Éternel. Ézéchiel 13:7–16.
The falsehood and lies which the scornful men in Jerusalem hide beneath in Isaiah chapters twenty-eight and twenty-nine are ultimately judged and destroyed by the “overflowing scourge.”
Uongo na ughushi ambao watu wenye dhihaka huko Yerusalemu wanajificha chini yake katika Isaya sura ya ishirini na nane na ishirini na tisa hatimaye huhukumiwa na kuangamizwa na “gharika ifurikayo ya mjeledi.”
Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:17, 18.
Et je prendrai le jugement pour règle, et la justice pour niveau; la grêle emportera le refuge du mensonge, et les eaux inonderont la retraite cachée. Et votre alliance avec la mort sera annulée, et votre accord avec le séjour des morts ne subsistera pas; quand le fléau débordant passera, vous serez foulés aux pieds par lui. Ésaïe 28:17, 18.
Isaiah’s “overflowing scourge” is Ezekiel’s “overflowing shower,” that is brought upon those who have “divined lies,” by presenting a “vain vision” and by claiming “the Lord saith it,” “albeit” the Lord had “not spoken.” The “lie” that the ancient men hide under is represented as something they claim that the Lord had spoken, so it is a “lie” about God’s Word. Either they have identified a doctrine from God’s Word as error, or they have erroneously claimed that God directed their understanding (God had spoken), upon a doctrine of the Bible.
以赛亚所说的“泛滥的鞭笞”，就是以西结所说的“泛滥的暴雨”；这灾临到那些“占卜虚谎”的人，因为他们陈述“虚妄的异象”，并声称“主如此说”，其实主“并没有说过”。古时那些人所藏身其下的“谎言”，被表明为他们所声称是主曾说过的话，因此这是关乎上帝之道的“谎言”。或者，他们是把上帝之道中的某一教义认定为谬误；或者，他们是在圣经某一教义上错误地声称上帝曾引导他们的理解（上帝曾说过）。
The “lie” that arrived in 1931, was a claim that Sister White had endorsed the false view of “the daily,” in the book of Daniel. The false view that “the daily,” represents Christ’s sanctuary ministry was premised upon a “lie” which claimed that in 1910, Ellen White had informed A. G. Daniells that he and Prescott’s view of “the daily,” representing Christ’s sanctuary ministry was actually correct, in spite of her direct written words to the contrary.
1931-ൽ എത്തിയ “അസത്യം” എന്നത്, ദാനിയേൽ പുസ്തകത്തിലെ “ദൈനംദിനം” എന്ന വിഷയത്തെക്കുറിച്ചുള്ള തെറ്റായ ദൃഷ്ടിക്കോണം സിസ്റ്റർ വൈറ്റ് അംഗീകരിച്ചിരുന്നുവെന്ന അവകാശവാദമായിരുന്നു. “ദൈനംദിനം” എന്നത് ക്രിസ്തുവിന്റെ വിശുദ്ധാലയ ശുശ്രൂഷയെ പ്രതിനിധീകരിക്കുന്നു എന്ന തെറ്റായ ദൃഷ്ടിക്കോണം, 1910-ൽ എലൻ വൈറ്റ് എ. ജി. ഡാനിയൽസിനോട്, താനും പ്രെസ്കോട്ടും “ദൈനംദിനം” ക്രിസ്തുവിന്റെ വിശുദ്ധാലയ ശുശ്രൂഷയെ പ്രതിനിധീകരിക്കുന്നു എന്ന അവരുടെ ദൃഷ്ടിക്കോണം യാഥാർത്ഥത്തിൽ ശരിയാണെന്ന് അറിയിച്ചുവെന്ന അവകാശപ്പെടുന്ന ഒരു “അസത്യത്തിന്റെ” മേൽ അധിഷ്ഠിതമായിരുന്നു; അവളുടെ വ്യക്തമായ എഴുത്തുപരമായ വാക്കുകൾ അതിന്റെ വിരുദ്ധമായിരുന്നിട്ടും.
The false view of “the daily,” that was then (1931) established within Laodicean Adventism, became the theological foundation which was employed to build a message that is described by Ezekiel as “peace and safety.” The various arguments that are employed to uphold the false foundation are the various counterfeit coins and jewels that Miller saw in his dream. By the end of his dream his original jewels are fully covered with counterfeits and rubbish, and the rubbish and counterfeit jewels and coins represent the message that was based upon their foundational error that “the daily” represents Christ’s sanctuary ministry.
Tafsiri ya uongo ya “sadaka ya daima,” ambayo wakati huo (1931) iliimarishwa ndani ya Uadventista wa Laodikia, ikawa msingi wa kiteolojia uliotumiwa kujenga ujumbe ambao Ezekieli anaueleza kuwa ni “amani na salama.” Hoja mbalimbali zinazotumiwa kuutetea msingi huo wa uongo ndizo sarafu na vito vya bandia mbalimbali ambavyo Miller aliviona katika ndoto yake. Kufikia mwisho wa ndoto yake, vito vyake vya asili vimefunikwa kabisa na vitu vya bandia na takataka, nayo takataka hizo na vito na sarafu za bandia vinauwakilisha ujumbe uliotegemezwa juu ya kosa lao la msingi kwamba “sadaka ya daima” inawakilisha huduma ya Kristo katika patakatifu.
In Ezekiel’s passage the rubbish and counterfeit jewels is represented as a “wall” that has been built with a cement that is so weak it cannot hold up under the stress of the “stormy wind” or the “overflowing shower.”
I te valææga a Esekiela, o lapisi ma i te tāfao fakapepelo e fakaasi mai e pelā me se “pā” ne faite ki se sima telā ko vāivāi malosi, telā e se mafai o tumau i lalo i te mamafa o te “matagi afā” io me ko te “ua lasi.”
The disobedient prophet from Judah that rebuked Jeroboam, ultimately died between an “ass” and a “lion”. The lion represents Babylon and the ass represents Islam. The two doctrines which Laodicean Adventism cannot see, that are represented by the death of the disobedient prophet are the message of the papacy (the lion), and the message of Islam of the third Woe (the ass).
Yeroboaamni tanqid qilgan Yahudodan chiqqan itoatsiz payg‘ambar oxir-oqibat “eshak” bilan “sher” orasida halok bo‘ldi. Sher Bobilni, eshak esa Islomni ifodalaydi. Laodikiyalik Adventizm ko‘ra olmaydigan, itoatsiz payg‘ambarning o‘limi orqali tasvirlangan ikki ta’limot — papalik haqidagi xabar (sher) va uchinchi Vayning Islom haqidagi xabaridir (eshak).
Ezekiel’s “stormy wind,” is a symbol of Isaiah’s “rough wind that is stayed” in “the day of the east wind” in chapter twenty seven. Ezekiel’s “stormy wind” is also the “four winds” of Revelation chapter seven, that are held until God’s servants are sealed. Ezekiel’s “stormy wind” is his message from the “four winds” in chapter thirty-seven, that brings the dead dry bones to life as a mighty army. Ezekiel’s “stormy wind” that brings down the “wall built with untempered mortar,” is the latter rain message of the third Woe.
Yehezqyel-এর “ঝড়ো বায়ু” হলো ইয়িশাইয়াহর “প্রচণ্ড বায়ু, যা সংযত করা হয়েছে”—অধ্যায় সাতাশে উল্লিখিত “পূর্ববায়ুর দিবসে”—তারই প্রতীক। Yehezqyel-এর “ঝড়ো বায়ু” আরও হলো প্রকাশিতবাক্য অধ্যায় সাতের “চার বায়ু,” যেগুলো ঈশ্বরের দাসদের মোহরাঙ্কিত না করা পর্যন্ত ধরে রাখা হয়। Yehezqyel-এর “ঝড়ো বায়ু” আরও হলো অধ্যায় সাঁইত্রিশে “চার বায়ু” থেকে আগত তাঁর সেই বার্তা, যা মৃত শুষ্ক অস্থিসমূহকে এক পরাক্রান্ত বাহিনী হিসেবে জীবিত করে তোলে। Yehezqyel-এর “ঝড়ো বায়ু,” যা “অপক্ব গাঁথুনির প্রাচীর” ভেঙে ফেলে, সেটিই তৃতীয় হায়ের পরবর্তী বৃষ্টির বার্তা।
Ezekiel’s “overflowing shower” is a symbol of the papacy, and more specifically it is the symbol of the period of the Sunday law crisis which begins at the soon-coming Sunday law in the United States. The disobedient prophet from Judah that died between the ass and the lion, represented the death of Laodicean Adventism that takes place between September 11, 2001, at the arrival of the ass (the third woe), and the soon-coming Sunday law (the lion). Laodicean Adventism’s death occurs during the sealing of the one hundred and forty-four thousand that began when the nations were angered, yet held in check on September 11, 2001, and concludes at the soon-coming Sunday law. Their death, as illustrated by the disobedient prophet, is brought about because they returned to the methodology of apostate Protestantism, though they had been directly informed to never return to the “assembly of mockers.”
Le « torrent de pluie » d’Ézéchiel est un symbole de la papauté, et plus précisément le symbole de la période de la crise de la loi du dimanche, laquelle commence avec la loi du dimanche imminente aux États-Unis. Le prophète désobéissant de Juda, qui mourut entre l’âne et le lion, représentait la mort de l’adventisme laodicéen qui a lieu entre le 11 septembre 2001, à l’arrivée de l’âne (le troisième malheur), et la loi du dimanche imminente (le lion). La mort de l’adventisme laodicéen se produit durant le scellement des cent quarante-quatre mille, lequel commença lorsque les nations s’irritèrent, tout en étant retenues en échec, le 11 septembre 2001, et s’achève à la loi du dimanche imminente. Leur mort, comme l’illustre le prophète désobéissant, est provoquée parce qu’ils sont retournés à la méthodologie du protestantisme apostat, bien qu’il leur eût été directement ordonné de ne jamais retourner à l’« assemblée des moqueurs ».
Their death occurs in the history of the sealing of the one hundred and forty-four thousand. As soon as God’s people are sealed, the destroying angels begin their work. From September 11, 2001 unto the soon-coming Sunday law the judgment of the living is accomplished in God’s church, for judgment begins in Jerusalem, and it begins with the ancient men that were to be the guardians of the people, but who had abandoned their responsibilities over four generations. Those who receive the seal in that period are the ensign that is lifted up to the nations. They are sealed before the soon-coming Sunday law for the only way God’s other flock can be warned is by seeing men and women in the Sunday law crisis who have the seal of God.
Ɗee maayde mum waɗii e tariika maɓɓugol teeŋtungo ɗin ɗariiji laso e nay e nay. Nde yimɓe Alla maɓɓii, malaa'ikaaji halankooɓe fuɗɗi golle mum'en. Daga 11 Setember 2001 haa to dokkal Alahade garoongal nde ɓadii, kiita ɓe wonɓe e yonki waɗetee e ekklesiya Alla, ngam kiita fuɗɗata e Urushaliima, tee fuɗɗata e worɓe mawɓe ɓen ɓe njoɓaama no ɓe ndannooɓe yimɓe, kono ɓe accii waɗde hoore mum'en e dow maɓɓe mum'en ndee hewtuure iji ɗiɗi. Ɓe ɓe njogii teeŋtungo nder saawndo ndin, kam'en woni alamaaru ndue tukkaa to leyɗe. Ɓe maɓɓetee ɗoo ko ndeen dokkal Alahade garoongal nde ɓadii, ngam laawol gooto tan ɗum woni nde horii wooɗde Alla woɗɓe waawata siinaande: ko e yi'ude worɓe e rewɓe nder caɗeele dokkal Alahade ɓe njogii teeŋtungo Alla.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“L’opera dello Spirito Santo consiste nel convincere il mondo quanto al peccato, alla giustizia e al giudizio. Il mondo può essere avvertito soltanto vedendo coloro che credono la verità santificati mediante la verità, mentre agiscono in base a princìpi alti e santi, mostrando, in senso elevato e sublime, la linea di demarcazione tra coloro che osservano i comandamenti di Dio e coloro che li calpestano sotto i loro piedi. La santificazione dello Spirito segnala la differenza tra coloro che hanno il sigillo di Dio e coloro che osservano un giorno di riposo spurio. Quando verrà la prova, sarà chiaramente mostrato che cosa sia il marchio della bestia. Esso consiste nell’osservanza della domenica. Coloro che, dopo aver udito la verità, continuano a considerare santo questo giorno, recano la firma dell’uomo del peccato, il quale pensò di mutare i tempi e la legge.” Bible Training School, 1 dicembre 1903.
The death of Laodicean Adventism is accomplished during the history of the latter rain, that began to sprinkle on September 11, 2001, and is poured out without measure at the soon-coming Sunday law, when God has established and then lifts up as an ensign a people who have been sealed for eternity.
लाओदीकिया-सम्बन्धी एडभेन्टवाद की मृत्यु उत्तरवर्षा के इतिहास के दौरान पूर्ण की जाती है, जो 11 सितम्बर, 2001 को छिड़कना आरम्भ हुई थी, और निकट आनेवाले रविवार-व्यवस्था के समय बिना माप के उंडेली जाती है, जब परमेश्वर एक ऐसे लोगों को, जिन्हें अनन्तकाल के लिये मुद्रित किया जा चुका है, एक ध्वजा के रूप में स्थिर करके फिर ऊँचा उठाता है।
In that period of time, those in Laodicean Adventism that are preparing for, and will receive the mark of the beast, are represented by the twenty-five men bowing to the sun in Ezekiel chapter eight. They are those who have accepted Ezekiel’s false “peace and safety” message, that represents a counterfeit of the true latter rain message, that is being proclaimed by the true watchmen in that history. The foundation of that false latter rain message is the identification that “the daily” in the book of Daniel is a symbol of Christ, when it is actually a symbol of Satan. That false foundational belief is the doctrine that the “scornful men that rule the people of Jerusalem” employ to erect their untempered wall.
Ku cyo gihe, abari mu Bwadivantisiti bw’i Lawodikiya barimo kwitegura, kandi bazahabwa ikimenyetso cya ya nyamaswa, bagereranywa n’abagabo makumyabiri na batanu bunamiye izuba muri Ezekiyeli igice cya munani. Abo ni bo bemeye ubutumwa bw’ibinyoma bwa Ezekiyeli bwo ngo “amahoro n’umutekano,” bugereranya igihimbano cy’ubutumwa nyakuri bw’imvura y’itumba, buri gutangazwa n’abarinzi b’ukuri muri ayo mateka. Urufatiro rw’ubwo butumwa bw’ibinyoma bw’imvura y’itumba ni ukwemeza ko “igitambo gihoraho” mu gitabo cya Daniyeli ari ikimenyetso cya Kristo, kandi mu by’ukuri ari ikimenyetso cya Satani. Iyo myizerere y’ibinyoma y’ishingiro ni yo nyigisho “abantu b’abakobanyi bategeka abantu b’i Yerusalemu” bakoresha mu kubaka urukuta rwabo rusizwe ishwagara idafatana.
The identification of “the daily,” as a symbol of Christ was historically put in place by a “lie,” in 1931. From then onward the untempered wall of counterfeit coins and jewels was erected. That “wall” is destined to come down when the dirt brush man arrives to thoroughly purge His floor. That purging is accomplished in the prophetic period of history between the “stormy wind” (the ass of September 11, 2001), and the “overflowing showers” (the lion of the soon-coming Sunday law). In that history the disobedient prophet is slain and buried in the tomb of the false prophet of Bethel. Sister White identifies the “wall” of prophecy as the law of God.
Kuyambika “cila caku cila,” ngo cishibilo ca kwa Kristu, kwali kwashimikilwa mu mpito ya kale ku “bubeji,” mu mwaka wa 1931. Ukufuma apo ukuya pantanshi, ulubumba ulushingapondwa lwa ndalama sha bufi na mabwe ya mutengo ya bufi lwalishimikilwa. Ulo “lubumba” lwalilinganyirwe ukuwa panshi ilyo umuntu wa bulashi bwa fiko aisa pakusangulula bwino-bwino ifule lyakwe lyonse. Ukusangulula uko kukacitwa mu nshita ya buprofeti ya kale pakati ka “umpepo wa nkuntho” (indoshi ya pa September 11, 2001), na “imfula ishitilila” (nkalamo ya mutemo wa pa Mulungu uuli mu kwisa ukwabula ukutali). Muri iyo kale, umuprofeti ushatobela aleipaiwa no kuzikwa mu nshinshi ya kasesema wa bufi wa ku Bethel. Nkashi White alondolola “lubumba” lwa buprofeti nga matebeto ya kwa Lesa.
“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.
“Profetul descrie aici un popor care, într-un timp de îndepărtare generală de adevăr și neprihănire, caută să restaureze principiile care sunt temelia Împărăției lui Dumnezeu. Ei sunt dregători de spărturi, ai unei breșe făcute în Legea lui Dumnezeu—zidul pe care El l-a așezat în jurul aleșilor Săi spre ocrotirea lor și de a cărui ascultare față de preceptele dreptății, adevărului și curăției trebuie să depindă neîncetat apărarea lor.”
“In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 678.
“헷갈릴 여지가 없는 의미의 말로 선지자는 성벽을 재건하는 이 남은 백성의 구체적인 사역을 지적한다. ‘만일 네가 안식일에 네 발을 금하여 나의 성일에 오락을 행하지 아니하고, 안식일을 일컬어 즐거운 날이라, 여호와의 성일을 존귀한 날이라 하여 이를 존귀하게 여기고, 네 길로 행하지 아니하며 네 오락을 구하지 아니하며 사사로운 말을 하지 아니하면, 네가 여호와 안에서 즐거움을 얻을 것이라. 내가 너를 땅의 높은 곳에 올리고 네 조상 야곱의 유업으로 기르리라. 여호와의 입의 말씀이니라.’ 이사야 58:13, 14.” 선지자와 왕, 678.
The beginning of the fourth generation of Adventism is marked by the publication of a book, as was the beginning of the third generation. The third generation began with the publication of W. W. Prescott’s, The Doctrine of Christ, and that generation ended with the publication of Questions on Doctrine. The Doctrine of Christ presented a gospel that was purposely void of the Millerite prophetic message. Questions on Doctrine presented a gospel that denied the work of sanctification that is accomplished by Christ. The Doctrine of Christ removed the light of the (chazon) vision of prophetic history, and Questions on Doctrine removed the light of the (Mareh) vision of Christ’s “appearance”.
Le commencement de la quatrième génération de l’adventisme est marqué par la publication d’un livre, comme le fut le commencement de la troisième génération. La troisième génération commença avec la publication de The Doctrine of Christ, de W. W. Prescott, et cette génération s’acheva avec la publication de Questions on Doctrine. The Doctrine of Christ présenta un évangile délibérément dépourvu du message prophétique millérite. Questions on Doctrine présenta un évangile qui niait l’œuvre de sanctification accomplie par le Christ. The Doctrine of Christ ôta la lumière de la vision (chazon) de l’histoire prophétique, et Questions on Doctrine ôta la lumière de la vision (Mareh) de l’« apparition » du Christ.
In between those two books the false latter rain message represented by the “women weeping for Tammuz” was developed. It was in that history that the “lie of 1931,” was promoted. That third generation (abomination) is also represented by the compromise of the third church of Pergamos. The symbol of compromise in the third church, identifies the work of seeking accreditation from the worldly institutions that dictated rules for theology and rules for medicine. It was in the third generation that the compromise of truth was accomplished, which included the introduction and emphasis on the use of Bibles that had been translated from corrupted manuscripts.
در میان آن دو کتاب، پیامِ دروغینِ بارانِ آخر که بهوسیلهٔ «زنانی که بر تمّوز میگریستند» به تصویر کشیده شده است، شکل گرفت. در همان تاریخ بود که «دروغِ 1931» ترویج شد. آن نسلِ سوم (رجاست) همچنین بهوسیلهٔ مصالحهٔ کلیسای سومِ پرغامُس نیز به تصویر کشیده شده است. نمادِ مصالحه در کلیسای سوم، کارِ جستوجوی اعتباربخشی از نهادهای دنیوی را مشخص میسازد؛ نهادهایی که قواعدی برای الهیات و قواعدی برای طب وضع میکردند. در نسل سوم بود که مصالحه با حقیقت به انجام رسید؛ امری که شامل وارد کردن و برجسته ساختنِ استفاده از کتابمقدسهایی نیز میشد که از نسخهخطیهای فاسد ترجمه شده بودند.
In 1957, the book Questions on Doctrine, represented a capitulation of the primary truth of the gospel. That truth being Jesus died to save us “from” sin, but he did not die to save us “in” sin. The Catholic and apostate Protestant teaching that a man cannot be obedient to God’s Word is Satan’s eternal argument. Man can, and must be obedient to God’s Word, even if Satan claims that “thou shall not surely die.” The fallen apostate Protestant view that men cannot overcome sin, and therefore men cannot be obedient to God’s law until Jesus magically transforms them into obedient robots at His second coming, was incorporated into the teachings of the book Questions on Doctrine.
1957-ben a Questions on Doctrine című könyv a evangélium alapvető igazságának feladását jelentette. Ez az igazság pedig az, hogy Jézus azért halt meg, hogy a bűntől mentsen meg bennünket, nem pedig azért, hogy a bűnben mentsen meg. Az a katolikus és hitehagyott protestáns tanítás, mely szerint az ember nem lehet engedelmes Isten Igéjének, Sátán örök érve. Az ember képes, és köteles is engedelmeskedni Isten Igéjének, még ha Sátán azt állítja is, hogy „bizony nem haltok meg”. Az a bukott, hitehagyott protestáns nézet, hogy az emberek nem képesek legyőzni a bűnt, és ezért nem lehetnek engedelmesek Isten törvényének addig, míg Jézus második eljövetelekor varázsütésszerűen engedelmes robotokká nem változtatja őket, beépült a Questions on Doctrine tanításaiba.
In 1957, the fourth generation of Laodicean Adventism began, and its untempered wall (law), had been established, thus providing the logic that will allow the twenty-five ancient men to bow to the sun at the conclusion of the time of the sealing of the one hundred and forty-four thousand. That untempered wall, which is the belief that keeping the law of God is impossible, is swept away when the “wall” of separation of Church and State is removed, at the soon-coming Sunday law. The Sunday law is the overflowing showers, or as Isaiah expresses it, it is the overflowing scourge, and that flood begins at the soon-coming Sunday law in the United States.
En 1957, se inició la cuarta generación del adventismo laodicense, y su muro no recubierto (la ley) había quedado establecido, proporcionando así la lógica que permitirá a los veinticinco ancianos postrarse ante el sol al concluir el tiempo del sellamiento de los ciento cuarenta y cuatro mil. Ese muro no recubierto, que es la creencia de que es imposible guardar la ley de Dios, es barrido cuando se quita el “muro” de separación entre la Iglesia y el Estado, en la ley dominical que pronto vendrá. La ley dominical son las lluvias torrenciales o, como lo expresa Isaías, el azote desbordante; y ese diluvio comienza con la ley dominical que pronto vendrá en los Estados Unidos.
At the Sunday law in the United States the enemy (the pope) comes in “as a flood” (the overflowing scourge), and it is then that “the ensign” is lifted up against him. It is then that the “untempered wall” that Laodicean Adventism erected upon the false application of “the daily” is swept away.
በዩናይትድ ስቴትስ ያለው የእሁድ ሕግ ጊዜ ጠላት (ጳጳሱ) “እንደ ጎርፍ” (“የሚያጥለቀልቅ መቅሰፍት”) ሆኖ ይመጣል፤ በዚያን ጊዜም “ሰንደቁ” በእርሱ ላይ ይነሣል። በዚያን ጊዜ ላዎዴቅያዊ አድቬንቲዝም “ስለ የዕለቱ” የሐሰት ተግባራዊ አፈጻጸም ላይ የገነባው “ያልተጠናከረ ቅጥር” ይጠረገዋል።
According to their deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies; to the islands he will repay recompense. So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and forever. Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Isaiah 59:18–60:3.
Selon leurs œuvres, ainsi il leur rendra: la fureur à ses adversaires, la rétribution à ses ennemis; aux îles il rendra la rétribution. Alors on craindra le nom de l’Éternel depuis l’occident, et sa gloire depuis le lever du soleil. Quand l’ennemi viendra comme un fleuve, l’Esprit de l’Éternel lèvera une bannière contre lui. Et le Rédempteur viendra à Sion, et vers ceux de Jacob qui se détournent de la transgression, dit l’Éternel. Quant à moi, voici mon alliance avec eux, dit l’Éternel: Mon Esprit qui repose sur toi, et mes paroles que j’ai mises dans ta bouche, ne se retireront point de ta bouche, ni de la bouche de ta postérité, ni de la bouche de la postérité de ta postérité, dit l’Éternel, dès maintenant et à toujours. Lève-toi, sois éclairée; car ta lumière arrive, et la gloire de l’Éternel se lève sur toi. Car voici, les ténèbres couvrent la terre, et une obscurité profonde les peuples; mais l’Éternel se lèvera sur toi, et sa gloire paraîtra sur toi. Et les nations marcheront à ta lumière, et les rois à la clarté de ton lever. Ésaïe 59:18–60:3.
The Gentiles come to the light when God’s glory is upon His people, and this occurs when the enemy comes in as a flood. When that enemy comes in God lifts up a standard (ensign) against him. The glory of the Lord that is upon those people who the Gentiles respond to, is His character, and His character does not sin. It is a false peace and safety message that teaches that men and women cannot overcome sin. That message is a false latter rain message that is proclaimed during the time of the true latter rain message, which arrived on September 11, 2001. That false message is a false message concerning God’s law, which is the “wall.” That false doctrine is represented in the book Questions on Doctrine, that marked the arrival of Laodicean Adventism’s fourth and final generation.
Bani ya mataifa huja kwenye nuru wakati utukufu wa Mungu uko juu ya watu Wake, na jambo hili hutokea adui anapoingia kama gharika. Adui huyo anapoingia, Mungu humwinulia bendera dhidi yake. Utukufu wa Bwana ulio juu ya watu hao ambao mataifa huuitikia ni tabia Yake, na tabia Yake haitendi dhambi. Ni ujumbe wa amani na usalama wa uongo unaofundisha kwamba wanaume na wanawake hawawezi kuushinda dhambi. Ujumbe huo ni ujumbe wa uongo wa mvua ya masika, unaotangazwa wakati wa ujumbe wa kweli wa mvua ya masika, uliowasili mnamo Septemba 11, 2001. Ujumbe huo wa uongo ni ujumbe wa uongo kuhusu sheria ya Mungu, ambayo ndiyo “ukuta.” Fundisho hilo la uongo linawakilishwa katika kitabu Questions on Doctrine, kilichoashiria kuwasili kwa kizazi cha nne na cha mwisho cha Uadventista wa Laodikia.
On September 11, 2001, the four rebellions of Laodicean Adventism arrived to test that final generation with the sins of their fathers. On that date God directed His people to return to Jeremiah’s old paths, that they might understand and accept the foundational message represented as Miller’s jewels. If they did so, they would find the latter rain, which Jeremiah called the “rest.” The call to return to the old paths was a repetition of the test that produced the rebellion of 1863.
Noong Setyembre 11, 2001, ang apat na paghihimagsik ng Laodiceanong Adventismo ay dumating upang subukin ang huling salinlahing iyon sa pamamagitan ng mga kasalanan ng kanilang mga ninuno. Sa petsang iyon ay pinatnubayan ng Diyos ang Kaniyang bayan na magbalik sa mga dating landas ni Jeremias, upang kanilang maunawaan at tanggapin ang saligang mensahe na kinakatawan bilang mga hiyas ni Miller. Kung kanilang gagawin iyon, kanilang masusumpungan ang huling ulan, na tinawag ni Jeremias na “kapahingahan.” Ang panawagang magbalik sa mga dating landas ay isang pag-uulit ng pagsubok na nagbunga ng paghihimagsik ng 1863.
On September 11, 2001, which is Isaiah’s “day of the east and rough wind” the “song of the vineyard” was to be sung, by those who in Revelation chapter fourteen, verse three and also in chapter fifteen, verse three sing the song of Moses and the Lamb. That song is the Laodicean message that identifies that the former chosen people were then being passed by, for God was then in the process of giving His vineyard to men and women that would bring forth the intended fruits of the vineyard. That vineyard message is the message to Laodicea, which was the message presented by Jones and Waggoner at the rebellion of 1888.
फफ 11 सितंबर 2001 को, जो यशायाह का “पूरब के दिन और प्रचण्ड पवन” का दिन है, “दाख की बारी का गीत” उन लोगों के द्वारा गाया जाना था, जो प्रकाशितवाक्य अध्याय चौदह, पद तीन में और अध्याय पंद्रह, पद तीन में भी मूसा और मेम्ने का गीत गाते हैं। वह गीत लौदीकिया का सन्देश है, जो यह प्रकट करता है कि पूर्वकाल के चुने हुए लोग तब उपेक्षित किए जा रहे थे, क्योंकि उस समय परमेश्वर अपनी दाख की बारी उन पुरुषों और स्त्रियों को देने की प्रक्रिया में था, जो दाख की बारी के अभिप्रेत फलों को उत्पन्न करें। दाख की बारी का वह सन्देश लौदीकिया का सन्देश है, और वही वह सन्देश था जिसे 1888 के विद्रोह के समय जोन्स और वैगनर ने प्रस्तुत किया था।
On September 11, 2001, the latter rain began, and in the debate of Habakkuk chapter two it identifies a class who presented the message of the two tables, for they had returned to Jeremiah’s old paths and were receiving the “rest and refreshing,” that Isaiah identifies is brought upon those whose methodology is “line upon line.” The debate they were involved in was in opposition to a false latter rain message, represented by the “women weeping for Tammuz,” which encouraged the sleeping Laodicean people with a peace and safety message.
Musi wa 11 Khepfenya 2001, mvula ya mwisho ilianza, na katika mabishano ya Habakuki sura ya pili inatambua kundi lililowasilisha ujumbe wa yale mbao mawili, kwa maana walikuwa wamerudi katika mapito ya kale ya Yeremia na walikuwa wakipokea “raha na kuburudishwa,” ambavyo Isaya anatambulisha kuwa huletwa juu ya wale ambao mbinu yao ni “mstari juu ya mstari.” Mabishano waliyokuwa wanashiriki yalikuwa yakipingana na ujumbe wa uongo wa mvula ya mwisho, unaowakilishwa na “wanawake wakimlilia Tamuzi,” ambao uliwatia moyo watu wa Laodikia waliolala kwa ujumbe wa amani na salama.
The peace and safety message claims that it is impossible for men and women not to sin, and therefore God can and will only justify them “in” their sins. The scornful men claim their peace and safety message is the true message of justification by faith, that Jones and Waggoner presented, but it leaves off the truth that he who God justifies, He also sanctifies, for God did not die to save people in their sins, but from their sins.
Ujumbe wa amani na usalama unadai kwamba haiwezekani kwa wanaume na wanawake kutotenda dhambi, na kwa hiyo Mungu anaweza na atawahesabia haki tu “katika” dhambi zao. Watu hao wenye dharau wanadai kwamba ujumbe wao wa amani na usalama ndio ujumbe wa kweli wa kuhesabiwa haki kwa imani ambao Jones na Waggoner waliuwasilisha, lakini unaacha nje ukweli kwamba yule ambaye Mungu humhesabia haki, humtakasa pia; kwa maana Mungu hakufa kuwaokoa watu katika dhambi zao, bali kutoka katika dhambi zao.
September 11, 2001, marked the beginning of the period of the sealing of the one hundred and forty-four thousand that concludes with one class receiving the seal of God, as represented by those who sigh and cry for the abominations in the church and in the land, and another class that have turned their backs upon the temple, where the final work of the third angel is being accomplished, and they are bowing to the sun. The history of the Millerites illustrates the history of the movement of the third angel, and in so doing the climax is about the message of the latter rain, and the experience it produces in those who choose to eat.
Le 11 septembre 2001 a marqué le commencement de la période du scellement des cent quarante-quatre mille, laquelle s’achève avec une classe recevant le sceau de Dieu, comme le représentent ceux qui soupirent et gémissent à cause des abominations dans l’Église et dans le pays, et une autre classe qui a tourné le dos au temple, où s’accomplit l’œuvre finale du troisième ange, et qui se prosterne devant le soleil. L’histoire des millérites illustre l’histoire du mouvement du troisième ange, et, ce faisant, son point culminant concerne le message de la pluie de l’arrière-saison, et l’expérience qu’il produit chez ceux qui choisissent de manger.
We will continue this study in the next article.
Nous poursuivrons cette étude dans le prochain article.
“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.
« Une répugnance à abandonner des opinions préconçues et à accepter cette vérité était à la base d’une grande part de l’opposition manifestée à Minneapolis contre le message du Seigneur transmis par les frères Waggoner et Jones. En suscitant cette opposition, Satan réussit à priver notre peuple, dans une large mesure, de la puissance spéciale du Saint-Esprit que Dieu désirait ardemment lui communiquer. L’ennemi les empêcha d’obtenir cette efficacité qui aurait pu être la leur pour porter la vérité au monde, comme les apôtres la proclamèrent après le jour de la Pentecôte. La lumière qui doit illuminer toute la terre de sa gloire fut repoussée et, par l’action de nos propres frères, a été dans une grande mesure tenue éloignée du monde. » Selected Messages, livre 1, 235.