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.”
Amoori rahva ajalugu kasutatakse selle aja näitlikustamiseks, mil Jumala viha viiakse täide Laodikea-adventismi vastu. Õde White osutab, et Jumala ajastus oma karistuse täideviimiseks on viimseil päevil, mil sada nelikümmend neli tuhat pitseeritakse, sama mis siis, kui Jumal tõi oma viha amoorlaste peale. Ta ütleb: „Kuigi” amoorlaste rahvas „paistis silma oma ebajumalakummardamise ja rikutuse tõttu, ei olnud ta veel täitnud oma ülekohtu karikat... Kaastundlik Looja oli valmis kandma nende ülekohut kuni neljanda põlvkonnani. Seejärel, kui paremust ei oleks näha olnud, pidid Tema kohtumõistmised nende peale langema. Eksimatu täpsusega peab Lõpmatu ka nüüd arvet kõigi rahvastega. Sel ajal kui Tema halastust pakutakse meeleparandusele kutsuvate hüüete kaudu, jääb see arvestus avatuks; kuid kui arvud jõuavad teatud summani, mille Jumal on kindlaks määranud, algab Tema viha teenistus. Arve suletakse. Jumalik kannatlikkus lõpeb.”
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.
Mhariri White kwa uwazi anahusianisha huduma ya ghadhabu ya Mungu dhidi ya Uadventista wa Laodikia wakati wa mfano wa Ezekieli wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu, kuwa inaanza wakati kikombe chao cha uovu kinapojaa, na kikombe hicho hufikia ukamilifu wake katika kizazi cha nne. Taarifa hii yote imewekwa katika muktadha wa maono yaliyoanza katika sura ya nane, yanayoonyesha machukizo manne yanayozidi kuongezeka.
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.
Awo akĩra atĩrĩ, Mwana wa mũndũ, inua maitho maku rĩu ũrĩa wa kũu kũrutwo nĩ rũgongo rwa gũkũrũ. Nĩndĩinũire maitho makwa ũrĩa wa kũu gũkũrũ; na rora, kũu gũkũrũ, hau mũrĩango-inĩ wa igongona rĩa kũrutĩra irathimo, gwatĩĩrĩre kĩrĩkũ kĩu gĩa wĩra wa gũkũrĩra wĩtĩkio, kĩrĩ hau mũhingo-inĩ. Nake akĩongera akĩra atĩrĩ, Mwana wa mũndũ, nĩũrona ũrĩa marĩ kũrĩa? o nacio thahu nini-nini ciothe iria nene iria nyũmba ya Isiraeli irĩ kũhũtha haha, nĩguo ndĩtigĩre handũ hũhũ hakwa hatuĩku? No garũra rĩngĩ, na nĩũkuona thahu nini nene gũkĩra ici. Nake akĩnjĩra mũrĩango wa kĩgocorĩ; na rĩrĩa ndarorire, rora, gwatĩĩrĩre mwanya mũthia wa rũthingo-inĩ. Nake akĩra atĩrĩ, Mwana wa mũndũ, tũma rũthingo rũu rĩu. Na rĩrĩa ndarũtumire, rora, gwatĩĩrĩre mũrĩango. Nake akĩra atĩrĩ, Ingĩra, ũrone thahu nini iria mbi marĩ kũrĩa haha. Nĩngĩra na ndĩona; na rora, mĩhiano ya kila kĩrĩa gĩtwarithia, na nyamũ iria njĩru, na mĩhianano yothe ya mĩhianano ya nyũmba ya Isiraeli, ciandĩkĩtio rũthingo-inĩ mũgongo wothe. Na mbere yao gwatĩĩrĩre athuuri mĩrongo mũgwanja a athamaki a nyũmba ya Isiraeli, na gatagatĩ-inĩ kao gwatĩĩrĩre Jaazania mũrũ wa Shafani, o mũndũ na mũndũ arĩ na kĩgĩthũrũ gĩake gĩa gũtuĩra ubani moko-inĩ make; na rũrũri rũnene rwa ubani rugĩtwaraga igũrũ. Nake akĩra atĩrĩ, Mwana wa mũndũ, nĩũonete ũrĩa athuuri a nyũmba ya Isiraeli marĩ kũrĩa nduma-inĩ, o mũndũ thĩinĩ wa nyũmba cia mĩhianano yake? nĩgũkorwo moigaga atĩrĩ, Jehova ndatũona; Jehova nĩatigĩte thĩ. Nake agĩkĩra rĩngĩ atĩrĩ, Garũra rĩngĩ, na nĩũkuona thahu nini nene gũkĩra iria marĩ kũrĩa. Nake akĩnjĩra mũrĩango wa kĩhingo gĩa nyũmba ya Jehova kĩrĩa kĩarĩ kũu gũkũrũ; na rora, hau gwatũĩte atumia marĩ kũrĩrĩra Tamuzi.
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.
Nang magkagayo’y sinabi niya sa akin, Nakita mo ba ito, O anak ng tao? Magbalik ka pang muli, at makikita mo ang lalong malalaking kasuklamsuklam na bagay kaysa sa mga ito. At dinala niya ako sa loobang looban ng bahay ng Panginoon; at, narito, sa pintuan ng templo ng Panginoon, sa pagitan ng portiko at ng dambana, ay may mga dalawampu’t limang lalaki, na ang kanilang mga likod ay nakaharap sa templo ng Panginoon, at ang kanilang mga mukha ay nakaharap sa silangan; at sila’y sumasamba sa araw sa dakong silangan. Nang magkagayo’y sinabi niya sa akin, Nakita mo ba ito, O anak ng tao? Magaang bagay ba sa sambahayan ng Juda na kanilang ginagawa rito ang mga kasuklamsuklam na kanilang ginagawa? sapagkat kanilang pinuno ang lupain ng karahasan, at muli silang nagsibalik upang mungkahiin ako sa galit: at, narito, inilalapit nila ang sanga sa kanilang ilong. Kaya’t ako nama’y kikilos sa poot: ang aking mata ay hindi magpapatawad, ni ako ma’y mahahabag: at bagaman sila’y dumaing sa aking mga tainga nang may malakas na tinig, gayon ma’y hindi ko sila didinggin. Ezekiel 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.
Ezekieli alipoonyeshwa kwanza chukizo la kusimamishwa kwa sanamu ya wivu penye mwingilio wa lango la madhabahu, akaarifiwa kwamba angeonyeshwa chukizo zilizo kubwa zaidi kuliko hiyo sanamu ya wivu. Chukizo la pili linaonyeshwa kwa vyumba vya siri, ambamo uongozi, ukiwakilishwa kama wazee wa kale, wanatoa sala, ikiwasilishwa kwa uvumba, na kutangaza kwamba Bwana ameiacha nchi wala hawaoni. Lakini Ezekieli akaarifiwa kwamba angeona chukizo zilizo kubwa zaidi kuliko hizi.
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.
Abomination ya gatatu ihagarariwe n’“abagore baririra Tamuzi,” ariko hariho n’ikizira kiruta icyo, kuko ikizira cya kane kigaragaza ubuyobozi bw’abagabo makumyabiri na batanu buramya izuba, bateye umugongo urusengero.
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.
Mu kisasi kya kane, kutangazwa kunafanywa kwamba “wazee wa kale” “wameijaza nchi jeuri, nao wamerudi kunikasirisha; na tazama, wanauweka tawi puani mwao.” “Siku ya uchokozi” ni siku ambayo huduma ya ghadhabu ya Mungu huanza, kama ilivyokuwa kwa Israeli wa kale walipoikataa ujumbe wa Yoshua na Kalebu kuhusu Nchi ya Ahadi. Kukataliwa kwa ujumbe wa kutiwa muhuri huashiria wakati ambapo kikombe cha uovu kimejaa kwa ajili ya Yerusalemu. Yoshua na Kalebu wanawakilisha kikundi kidogo, ambao ni waaminifu wachache wanaougua na kulia kwa sababu ya machukizo yaliyomo kanisani na katika nchi.
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.
Apo Mose na Aroni kasakibama kifudifudi mbere ya mkutano wote wa kusanyiko la wana wa Israeli. Naye Yoshua mwana wa Nuni, na Kalebu mwana wa Yefune, waliokuwa miongoni mwa wale walioipeleleza nchi, wakararua mavazi yao; nao wakauambia mkutano wote wa wana wa Israeli, wakisema, Nchi tuliyopita katikati yake ili kupeleleza, ni nchi njema mno kupita kiasi. Ikiwa Bwana anatufurahia, ndipo atakapotutia katika nchi hii na kutupa; nchi ijaayo maziwa na asali. Ila tu msimuasi Bwana, wala msiwaogope watu wa nchi; kwa maana wao ni chakula kwetu; kinga yao imeondoka kwao, naye Bwana yuko pamoja nasi; msiwaogope. Lakini kusanyiko lote likaamuru wapigwe kwa mawe. Ndipo utukufu wa Bwana ukaonekana katika hema ya kukutania mbele ya wana wote wa Israeli. Bwana akamwambia Mose, Je! watu hawa watanichokoza hata lini? nao hawataniamini hata lini, kwa ishara zote nilizozifanya kati yao? Nitawapiga kwa tauni, na kuwanyang’anya urithi wao, nami nitakufanya wewe kuwa taifa kubwa kuliko wao, lenye nguvu kuliko wao. Hesabu 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.
“Ngaaihung” dzi hlangbo te’n Numbers ah an thlen leh Ezekiel ah zong a lang hi, mi hlangbo te’n a kilangta “melchhinna” te pawm nuam lohna tungtawn a innghat a ni. Moses hun lai a hnongih “melchhinna” te chu, Millerite te chanchin kawngah Pathian thiltihtheihna lan chhuahna entirna leh type a ni. Israel hmasa zia chu an bunghril chanchin ah a thiltihtheihna lan chhuahna “melchhinna” te an hnong avangin Pathian chu an ngaaihsak lohna leh an provoking a ni. Mi za sawmli leh li sang sealing hunah, Israel thar zong khan ni hnuhnung lama a lo kir leh tûr Midnight Cry chanchin thuhla zirchianna an “hriatthiam” theih nân “melchhinna” atâna awm tûr, an bunghril chanchin ngei chu an hnong leh (an hnûlam an pe) ta bawk a ni.
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.
Mungu huwaruhusu waasi kuona kurudiwa kwa udhihirisho wa uweza wa Mungu, kwa maana ilikuwa ni kurudiwa huko kwa udhihirisho wa uweza wa Mungu ambako hakukuwa tu mvua ya masika ya mwisho, bali pia kweli ambayo ingewaokoa kama wangekuwa miongoni mwa wale walioipenda kweli.
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.
Ukumanyika kwa machukizo manne ya Ezekieli nane kuwa alama 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, katika 1888, uasi uliotia alama mwanzo wa kizazi cha pili kwa ishara ya vyumba vya siri ulifika. Miaka thelathini na mmoja baadaye, katika 1919, kuchapishwa kwa kitabu cha W. W. Prescott kiitwacho, The Doctrine of Christ, kuliashiria mwanzo wa kizazi cha tatu, ambacho Ezekieli alikuwa amekiwakilisha kama wanawake wakimlilia Tamuzi. Miaka thelathini na minane baada ya hapo, katika 1957, kwa kuchapishwa kwa kitabu, Questions on Doctrine, kizazi cha nne kilifika kinachoonyesha wakati ambapo waasi wataugeukia ujumbe wa kutiwa muhuri unaotokea mashariki, na kuliabudu 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.
Em ê dest bi nirxandina nifşa duyemîn a serhildana Adventîzma Laodîkeyî bikin, ya ku di 1888-an de gihîşt Konferansa Giştî ya Minneapolis. Girîng e ku bê bîranîn ku hemû çar kerahiyên Ezekiel di Orşelîmê de pêk tên; her çend ew dîrokeke pêşdeçûyî ya serhildanê temsîl dikin, lê her dem serhildana ku di hundirê bajarê ku di rojên dawî de Adventîzma Laodîkeyî temsîl dike de pêk tê, tê gotin.
“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.
“Nge kimwe mu bimenyetso by’irimbuka rya Yerusalemu, Kristo yari yaravuze ati, ‘Hazahaguruka abahanuzi benshi b’ibinyoma, bayobye benshi.’ Abahanuzi b’ibinyoma barahagurutse rwose, bayobya abantu, kandi bayobora imbaga nyinshi mu butayu. Abakonikoni n’abarozi, biyitirira ubushobozi bwo gukora ibitangaza, bakuruye abantu ngo babakurikire bajye mu bwigunge bwo mu misozi. Ariko ubu buhanuzi bwavuzwe no ku byerekeye iminsi y’imperuka. Iki kimenyetso gitanzwe nk’ikimenyetso cy’Ukuza kwa Kabiri. No muri iki gihe abakeristo b’ibinyoma n’abahanuzi b’ibinyoma barimo kwerekana ibimenyetso n’ibitangaza kugira ngo bashuke abigishwa Be. Mbese ntitwumva ijwi rivuga riti, ‘Dore, ari mu butayu’? Mbese si uko ibihumbi n’ibihumbi byagiye mu butayu, byiringiye kuzabona Kristo? Kandi se, mu bihumbi by’amateraniro aho abantu bavuga ko basabana n’imyuka y’abapfuye, ntiyumvikana ubu ihamagara rivuga riti, ‘Dore, ari mu byumba by’imbere’? Ibyo ni byo rwose ubupfumu bw’imyuka bushyira imbere. Ariko Kristo we aravuga iki? ‘Ntimukabyemere. Kuko nk’uko umurabyo uva iburasirazuba ukarabagirana ukagera iburengerazuba; ni ko no kuza k’Umwana w’umuntu kuzamera.’” 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.
Vyumba vya siri ni ishara ya uwasiliani-roho, na chukizo la pili la Ezekieli sura ya nane lafanyika ndani ya hekalu, ambamo sanamu za kidunia zilikuwa zimetundikwa kwa siri ukutani.
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.
Bongo nakota mpe namona; mpe tala, lolenge nyonso ya biloko ebendanaka na mabele, mpe banyama ya nkele, mpe bikeko nyonso ya ndako ya Yisraele, ezalaki kokomama na bifelo zingazinga nyonso. Mpe liboso na yango batelemaki mibali ntuku nsambo ya bankulutu ya ndako ya Yisraele, mpe na katikati na bango Yaazania mwana wa Shafana atelemaki, moto na moto azalaki na mbeki na ye ya malasi na loboko na ye; mpe mapata monene ya malasi ezalaki komata. Bongo alobaki na ngai ete, Mwana na moto, omoni oyo bankulutu ya ndako ya Yisraele bazali kosala na molili, moto na moto na bashambre ya bilili na ye? mpo balobaka ete, Yawe azali komona biso te; Yawe asundoli mabele. Ezekiele 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.
Hezekieli amona “bifuani vya nyumba ya Israeli, vilivyochorwa juu ya kuta” za patakatifu, lakini anaambiwa kwa uwazi kwamba uasi huu pia unafanyika ndani ya “vyumba vya taswira” vya kila mmoja wa wale wazee. Uasi ulio ndani ya hekalu halisi unabainisha uasi ulio ndani ya hekalu la kibinadamu.
“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.
“Ngai tonde la tempeli kufuma ku bathu ba kugula na ba kugulisha ba pano nsi, Yesu alangijije mulimu wakwe wa kusukelela mutima ku busafu bwa bubi,—ku ng’anamu sha pano nsi, ku fyakulonda fya bwina bene, ku mibele ya bubi, ifyo fyonona umweo. Malaki 3:1–3 yafumishiwe.” 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.
Ekigambo eky’omubi eky’okubiri kyakiikirira okulabisibwa kw’obubi munda mu kkanisa, era ne mu birowoozo by’abakadde abaali okuba abakuumi b’ekkanisa. Obubi obwalabisibwa awo bwe bubi bwa buspiriti. Mu nnaku za Nuuwa, ng’ebifaananyi byonna eby’omu mitima gy’abantu byali bibi, abantu abaaliwo nga amataba tegannabaawo baali bajjuza ekikopo ky’obutali butuukirivu bwabwe.
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.
Kalunga wamwene nge bubi bwa muntu bwali bukatampe pano pa nsi, ne nge mifwobo yonso ya malanguluko a mu mutima wakwe yali bubi buye byonka lyonse. Genesis 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.
Omulembe ogwokubiri gulaga ekiseera obulimba bw’emyoyo lwe bwayingira mu bakulembeze ba Yerusaalemi, era ne mu nteekateeka ey’ekibiina kya Adiveenti ey’e Lawodikiya. Ekyo “abakadde b’ennyumba ya Isiraeri” kye baakola “mu kizikiza,” “mu” “bisenge byabwe eby’” “bifaananyi,” kiraga nti “buli kulowooza kw’ebirowoozo by’” emitima gyabwe “kwali bubi bwokka.” Mwannyinaffe White ategeeza bulungi nti okuzikirizibwa kwa Yerusaalemi kikirira enkomerero y’ensi, era n’obujulirwa bw’amataba mu mirembe gya Nuuwa nabwo bukirira enkomerero y’ensi. Mu nnaku ez’enkomerero abo abagaana okutukuzibwa olw’amazima bakwatibwa obulimba bw’emyoyo, nga bwe kikirirwa eky’omuzizo eky’okubiri mu ssuula ey’omunaana eya Ezeekyeri.
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.
চিহ্নিত করিলেন যে ১৮৮৮ সালে প্রকাশিত বাক্য আঠারো অধ্যায়ের পরাক্রান্ত দূত অবতীর্ণ হয়েছিলেন; অতএব সেই ইতিহাস সেই সময়কেই উপস্থাপন করে, যখন ঈশ্বরের এক স্পর্শে নিউ ইয়র্ক নগরের মহৎ অট্টালিকাসমূহ ভূপাতিত হইবার কথা ছিল, এবং প্রকাশিত বাক্য ১৮:১–৩ পরিপূর্ণ হইবার কথা ছিল।
“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.
“Nemyo ya kuleka maoni yaliyokwisha kutungwa mbele ya wakati, na ya kuikubali kweli hii, ilikuwa kwenye msingi wa sehemu kubwa ya upinzani ulioonyeshwa Minneapolis dhidi ya ujumbe wa Bwana kupitia Ndugu Waggoner na Jones. Kwa kuchochea upinzani huo, Shetani alifaulu kuwazuilia watu wetu, kwa kiwango kikubwa, wasiupokee uwezo wa pekee wa Roho Mtakatifu ambao Mungu alitamani sana kuwajalia. Adui aliwazuia wasipate ufanisi ule ambao ungeweza kuwa wao katika kuipeleka kweli kwa ulimwengu, kama mitume walivyoitangaza baada ya siku ya Pentekoste. Nuru itakayouangazia ulimwengu wote kwa utukufu wake ilipingwa, na kwa tendo la ndugu zetu wenyewe imezuiliwa, kwa kiwango kikubwa, isiwafikie watu wa ulimwengu.” Selected Messages, kitabu cha 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.
1888 ၏ သမိုင်းသည် 2001 ခုနှစ် စက်တင်ဘာ 11 ရက်နေ့တွင် ရောက်ရှိလာသော နောက်မိုး၏ သတင်းစကားကို ပယ်ချခဲ့ခြင်း၏ ဥပမာကို ပေးထားသည်။ 1888 သည် လောဒိကေအာ အက်ဒ်ဗင်တစ်ဝါဒ၏ ဒုတိယမျိုးဆက်ကို သင်္ကေတပြုသောအရာဖြစ်ပြီး၊ ထိုမျိုးဆက်ကို ဟေဇကေလ၏ ဒုတိယ စက်ဆုပ်ရွံရှာဖွယ်အမှုဖြင့် ကိုယ်စားပြုထားသည်။ ထိုသမိုင်းအတွင်း၌ ဖော်ပြထားသောအရာမှာ ဟေဇကေလကျမ်းရှိ အသက်ကြီးသူ ခုနစ်ဆယ်အားဖြင့် ပုံဆောင်ထားသော ပုန်ကန်မှုတစ်ရပ် ဖြစ်သည်။ ၎င်းတို့၏ ပုန်ကန်မှုသည် ဝိညာဉ်ရေးဝါဒကို ကိုယ်စားပြုခဲ့ပြီး၊ နောဧခေတ်၌ စမ်းသပ်ကာလ၏ ခွက်ပြည့်စုံလာခြင်းနှင့် အပြိုင်ဖြစ်ခဲ့သည်။ ထိုသတင်းစကားကို ပယ်ချခဲ့ခြင်းသည် အစ္စလာမ်၏ တတိယ အမင်္ဂလာရောက်ရှိလာခြင်းကို ခွဲခြားသိရှိစေရန် ဖြစ်ရမည့် နောက်မိုး၏ သတင်းစကားကို ဦးဆောင်သူများက ပယ်ချခဲ့ခြင်းကို သရုပ်ဖော်ပြသခဲ့သည်။
“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.
“mvula ya ndele yi fanele ku nela ehenhla ka vanhu va Xikwembu. Ntsumi ya matimba yi fanele ku xika hi le tilweni, naswona misava hinkwayo yi ta voningeriwa hi ku vangama ka yona.” Review and Herald, April 21, 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.
Ubuyobozi bwari mu wa 1888 bwanze ubwo butumwa, bwashushanyaga kwangwa k’ubutumwa bwa Isilamu ku wa 11 Nzeri 2001, ariko Imana igambiriye kugaragaza ukwihishura k’ubushobozi abo bayobozi bazabona nk’igice cy’urubanza rwayo rubageraho. Uku kwihishura k’ubushobozi bw’imvura y’itumba kubaho ku iherezo ry’igihe cyo gushyirwaho ikimenyetso. Kwatangiye ku wa 11 Nzeri 2001, ariko kugera ku ndunduro yako bibaho ku iherezo ry’iminsi itatu n’igice yo mu Byahishuwe igice cya cumi na kimwe, igihe “nyamutingito ikomeye” izageraho.
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.
پیامی که در سال 1888 داده شد، همان پیام لائودیکیه بود؛ آخرین دعوت برای قومی که پیشتر برگزیده شده بودند و در آن زمان در حال کنار گذاشته شدن بودند.
“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.
“Uthenga uho twahawe na A. T. Jones na E. J. Waggoner ni uthenga wa Mungu ku itorero rya Laodikia, kandi ishyano ribe ku muntu wese uvuga ko yemera ukuri nyamara ntagaragarize abandi imirasire yahawe n’Imana.” 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 mubeero gwali gukuikirira obubaka obwarangiranga ngu, amajaguzo amanene ga New York City bwe gaasuulibwa ansi ku September 11, 2001, obujulizi obutereevu eri ekanisa ya Laodicea bwali buheebwe; kandi obujulizi obwo obutereevu ni bwo bubaka bwa Islam obw’Akabi ak’okusatu, obwo, bwe buhuuhirirwa ku bantu abasubire enyuma, bulina amaani ag’okubaza obulamu, bakahinduka eihe ery’amaani.
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
“Vuhamya obugolokoki bugwanira okuweebwa amakanisa gaffe n’ebitongole byaffe, okusobola okuzuukusa abo abeebase.”
“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.
“Bwana pa ku lɔ̃ŋ kɛ̀ ndí cì ká kúm aa kútaŋ, kúná kútátaŋ káŋ káŋ. Tùmùná ísì yíŋ máàn yíì tù náàn kúkù. Bwana kàànà kútù bìlàà tíí, sààlì yí kúfùùm kù míì kúwòòn. Mí yílì mààn má kúwàà: ‘Bìlàà kúcììm kúlììm kú Mpòlì kú Bwána kù ncòŋ, bìlàà kútám kúfùùm kúyè, ncáŋ káànà pàtà kúkù kúfàà.’” 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 kumwınya intaango y’isekuru rya kabiri ry’Abadiventisime, ariko kandi itanga umurongo w’ubuhanuzi uhuje n’iminsi y’imperuka. Ku wa 11 Nzeri 2001, Imana yayoboye abantu bahisemo kwemera ko igitero cya Isilamu ku nyamaswa y’isi cyari isohozwa ry’ubuhanuzi, ibagarura mu nzira za kera. Abantu b’Imana bari bakeneye gusubira ku butunzi bwa William Miller no kwigishwa ukuri kw’ishingiro kwarimo isohozwa rya Makuba ya mbere n’iya kabiri, ari byo na byo byahamyaga ukuza kwa Makuba ya gatatu muri icyo gihe. Abo bantu bamaze gusubira muri izo nzira za kera, bayobowe kubona ukwera kw’ameza abiri ya Habakuki.
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.
Uasi wa mwaka 1863 dhidi ya vibao viwili vya Habakuki, ambavyo ni vito vya Miller na pia misingi ya Uadventista, uliwakilisha kwa mfano uasi uliorudiwa tarehe 11 Septemba, 2001; kwa kuwa kwa mara nyingine tena uongozi wa Uadventista wa Laodikia ulipewa fursa ya kushikilia vito vya Miller, au kuvivikataa. Vizazi vyote vinne vya Uadventista vinavyowakilishwa katika Ezekieli nane, pia vinawakilisha uasi wa Uadventista wa Laodikia tarehe 11 Septemba, 2001.
We will continue to identify the second generation of Laodicean Adventism in the next article.
Katika makala inayofuata tutaendelea kulitambua kizazi cha pili cha Uadventista wa Laodikia.
“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.
“Ndziulwidi ngikilu ni lukumbusu lwalufwidi kumukwata bintu bya myaka yônsò. Lukumbusu alu lwalufwidi kulama lukezuku ni lukola, lufumina ku bintu byônsò bya buloba. Kani bantu batulwidi bwakaya bwa myaka yônsò mu ngindu yabu. Nkulunkulu, Alfa ni Omega, kuqaluka ni kusilika, Yena ulembe mu kulama Kwakwe makambakano ga muoyo gwônsò, usangulwidi. Pakwibona boene nti balwidi bakulu mu lwiji, bantu bebikile boene panshi ku mpingu yônsò ya hasi mu meso ga Nkulunkulu.
“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.
“Vāsû maŝimo mâŋa-ūda. Divinity-yi impression kaŋa suŋi-gi, humanity-yi impression suŋi-da. Ayi chamber-nâ, earth-yi imagery mûr-gi. Noah-yi din-garâ prevail-ta debasing practises, that age-yi inhabitants-a salvation-yi hope-târa beyond place-ta, amôl daŋi-na mûr-da.” Signs of the Times, December 18, 1901.