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.
Obukakasi buhindwirwa ku buhamya bw’abantu babiri canke batatu, kandi ugushira mu ngiro ayo marushwa ane yo muri Ezekiyeli igice ca munani nk’uko ari amasekuru ane y’U-Adventisimu bw’i Lawodikiya, bifise ivyabona vyinshi. Mu nyandiko zabanje haramenyekanishijwe yuko amakoraniro indwi yo mu Vyahishuwe ibice vya kabiri n’ica gatatu ataserukiye gusa amateka ya Isirayeli ya none kuva mu gihe c’intumwa gushika ku mpera y’isi, ariko kandi ko ayo makoraniro indwi yaserukiye amateka ya Isirayeli ya kera kuva mu gihe ca Mose gushika mu gihe ca Kristo.
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.
Kanisa la Efeso liliwakilisha yote mawili, kanisa la kwanza la Kikristo, na pia Israeli ya kale tangu Musa hadi wakati wa Waamuzi. Kanisa la Smirna liliwakilisha kipindi cha mateso tangu wakati wa wanafunzi hadi kwa mfalme wa Kirumi Konstantino, na pia kipindi cha Waamuzi, wakati kila mtu alifanya lililo sawa machoni pake mwenyewe. Kanisa la Pergamo liliwakilisha kipindi cha maafikiano tangu Konstantino hadi upapa mwaka 538, lakini pia kipindi ambacho Israeli ya kale ilimkataa Mungu na kumchagua mfalme, na kuendelea daima kufanya maafikiano na falme za kipagani walizozungukwa nazo. Kanisa la nne la Thiatira, linalowakilishwa na Yezebeli, ni kipindi cha utawala wa upapa tangu mwaka 538 hadi 1798, na pia miaka sabini ya utumwa wa Israeli ya kale katika Babeli.
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.
Amakanisa ago ana ga bina yagereranya kandi n’ibihe bine vy’Abadiventisti, kandi atanga ubuhamya bwo gushira mu ngiro ivy’igisesema bine vya Ezekiyeli ku bihe bine. Ubugarariji bwo mu 1863 bwaragereranyijwe n’igihe ca mbere c’Abisirayeli ba kera nk’uko vyagaragajwe n’ubugarariji bw’inyana y’inzahabu ya Aroni. Igihe ca mbere kirimwo inama yahawe ishengero ryo muri Efeso, yerekana ko abantu b’Imana bari bararetse urukundo rwabo rwa mbere, kandi ko bari bakeneye kwihana no kugaruka ku rukundo rwabo rwa mbere. Mu 1863, urukundo rwa mbere, nk’uko rwagereranyijwe n’amabuye y’agaciro ya William Miller (ukuri kw’ishingiro, canecane “ibihe indwi”), rwari rwarashizwe ku ruhande, kandi abantu b’Imana baragiriwe inama yo kugaruka.
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.
Nansha, ni na ikintu nguharira kuri wewe, kuko waretse urukundo rwawe rwa mbere. Nuko ibuka aho waguye uvuye, wihane, kandi ukore imirimo ya mbere; bitaba ibyo, nzaza kuri wewe vuba, nkure igitereko cyawe mu mwanya wacyo, keretse wihannye. Ibyahishuwe 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.
میلەرییەکان لەگەڵ پرۆتستانتیزمی مرتەد تێکۆشابوون، ئەوانەی یەرەمیا بە «کۆڕی گاڵتەجاڕان» ناوبردوون، و بە ئارامی چاوەڕێی هاتنی ئەو بینینەیان دەکرد، چونکە کاتێک دەهات، درۆی تێدا نەدەبوو. «کۆڕی گاڵتەجاڕان» بەو پێغەمبەرە کۆنە نوێنەرایەتی کراون کە بە پێغەمبەری یەهودا درۆی کرد، ئەوەی سەرزەنشتەکەی لەسەر پەرستنی ساختەی یەروبۆعام پێشکەش کردبوو.
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.
Ndzi tiva mintirho ya wena, ni ku tikarhata ka wena, ni ku lehisa mbilu ka wena, ni hilaha u nga kotiki ku tiyisela lava nga lavo biha hakona; naswona u ringile lava vulaka leswaku i vaapostola, kasi a hi swona, kutani u va kumile va ri vahembi: Naswona u tiyiserile, u ni ku lehisa mbilu, naswona hikwalaho ka vito ra mina u tirhile hi matimba, kambe a wu karhalanga. Nhlavutelo 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.
ꓴꓯꓫꓓꓠꓯ ꓐꓭꓡꓯꓠ ꓚꓟꓶ ꓬꓵ ꓞꓳꓹ ꓟꓵꓽ ꓠꓬ ꓟꓳꓽ ꓕꓱ ꓮꓽ ꓘꓴꓷ ꓗꓪ ꓗꓪꓼ ꓔꓯ ꓬꓲꓽ ꓖꓴ ꓟ ꓕꓲ ꓢꓲ, ꓗꓪ ꓬꓰ ꓟꓶꓽ ꓟ ꓚꓱꓽ ꓗꓪ ꓠꓬ ꓮꓽ ꓙꓳ ꓟ ꓔꓱꓹ ꓙꓲ ꓟ ꓟꓳ꓾ ꓔꓯ ꓢꓪ ꓐꓰ ꓟ꓾ ꓚꓵꓽ ꓓꓴ ꓟ ꓡꓲꓽ ꓬꓰ ꓟ ꓢꓲ ꓢꓯꓽ ꓡꓯꓽ ꓟ ꓟꓳꓽ ꓚꓱꓽ ꓟ ꓠꓬꓲ. ꓬꓲ ꓠꓬ ꓡꓯꓽ ꓢꓲ ꓚꓳꓽ ꓔꓯ ꓗꓪ ꓚꓵꓽ ꓢꓲ ꓐꓱ ꓟ ꓙꓵꓽꓼ ꓕꓯꓽ ꓗꓪ꓾ ꓕꓱ ꓗꓪ ꓬꓲꓽ ꓟ ꓡꓱꓽ ꓠꓬ ꓡꓳꓽ ꓲꓻꓢꓬꓶ ꓗꓪ ꓞꓳ ꓕꓲ ꓥꓳꓽ ꓕꓲ ꓥꓳꓽ ꓬꓲ ꓠꓯꓽ ꓠꓬ ꓟꓳꓽ ꓪꓴꓽ ꓕꓱ ꓥꓳꓽ ꓟ ꓕꓱ ꓪꓴ ꓬꓰ ꓡꓯꓽ ꓟ ꓕꓯꓽ ꓔꓯ ꓟꓳꓽ ꓡꓳ. 1888 ꓘꓳ-ꓘꓳ ꓕꓯꓽ ꓗꓪ ꓬꓲꓽ ꓟ ꓠꓱ ꓑꓳ ꓟ ꓔꓯ꓾ ꓟꓳꓽ ꓚꓱꓽ ꓡꓰ ꓬꓰ ꓟ ꓕꓯꓽ ꓕꓲ ꓕꓯꓽ ꓠꓬ ꓟꓶꓽ ꓕꓱ ꓢꓲ ꓟꓳꓽ ꓖꓶ ꓟ ꓥꓳꓽ ꓗꓪ ꓔꓯ ꓠꓬ ꓢꓯꓽ ꓡꓯꓽ ꓟ꓾ ꓕꓯꓽ ꓕꓲ ꓕꓯꓽ ꓗꓪ ꓔꓯ ꓠꓬ ꓣꓱꓽ ꓕꓴ꓾ ꓟꓳꓽ ꓖꓶ ꓟ ꓢꓲ ꓦꓲꓻ ꓢꓯꓽ ꓔꓯ ꓢꓯꓽ ꓡꓯꓽ ꓟ ꓕꓯꓽ ꓗꓪ ꓟꓳꓽ ꓖꓶ ꓟ ꓥꓳꓽ. ꓬꓲ ꓠꓬ ꓡꓳꓺꓓꓲꓯꓚꓬꓣꓠ ꓮꓷꓲꓯꓚꓲꓢꓔꓢꓟ ꓗꓪ ꓢꓲ ꓞꓳ ꓢꓯꓲꓽ ꓢꓯꓲꓽ ꓠꓬ ꓬꓲ ꓠꓯꓽ ꓠꓬ ꓟꓳꓽ ꓪꓴꓽ ꓕꓱ ꓥꓳꓽ ꓟ ꓕꓱ ꓪꓴ ꓬꓰ ꓡꓯꓽ ꓟ ꓕꓯꓽ ꓕꓲ ꓕꓯꓽ ꓔꓯ ꓟꓶꓽ ꓕꓴ꓾ Kellogg, Prescott and Daniells ꓟꓽ ꓢꓲ ꓞꓳ ꓐꓯ ꓟ ꓕꓱ ꓠꓬ ꓢꓯꓹ ꓗꓷꓳꓽ ꓡꓳ.
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.
Mu biro by’icyo gihe, bake b’abizerwa bagombaga kuba mu ntambara ikomeye y’umwuka yo kurwana n’itsinda ryavugaga ko ari Abayahudi, nyamara atari bo. N’ubwo bari mu myanya y’ubuyobozi, bari abo mu isinagogi ya Satani, nk’uko byahamijwe na Mushiki wa White igihe yavugaga ko bamwe bayoborwaga “n’abamarayika bari barirukanwe mu ijuru.” Bavugaga ko ari abanyabwenge, ariko bari abapfu. Muri icyo gihe nta gucirwaho iteka kwashyizwe ku banyabwenge, ahubwo hatangwa uguhugurirwa gukomeza kuba indahemuka kugeza ku rupfu. Mu mwaka wa 1915, amagambo ya nyuma Mushiki wa White yigeze kuvuga yari aya ngo, “Nzi uwo nizeye,” kuko yari yarabaye indahemuka kugeza ku rupfu.
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.
Ndzi tiva mintirho ya wena, ni mahlomulo, ni vusweti, (kambe u fumile) naswona ndzi tiva ni nhlambha ya lava vulaka leswaku i Vayuda, kambe a hi vona, loko swi ri leswaku i sinagoga ya Sathana. U nga chavi nchumu eka swilo leswi u nga ta xaniseka ha swona: waswivo, Diyavulosi u ta hoxa van’wana exikarhi ka n’wina ekhotsweni, leswaku mi ringiwa; naswona mi ta va ni mahlomulo masiku ya khume: tshembeka ku fika eku feni, kutani ndzi ta ku nyika harhi ya vutomi. Nhlavutelo 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.
Eklezia ya Pergamo iliwakilisha maridhiano kati ya ukweli na kosa, kati ya upagani na Ukristo, katika wakati wa mfalme Konstantino, na pia maridhiano ya Israeli ya kale yaliyotokea katika historia ya wafalme. Iliwakilisha mchanganyiko wa ukweli na kosa, ambao unaweza kuzaa kosa pekee. Iliwakilishwa na mkutano wa Biblia wa mwaka 1919 ambapo kuchapishwa kwa kitabu, “The Doctrine of Christ”, kuliletwa ili kuunda ujumbe wa Waadventista uliowakilisha kwa ukaribu zaidi injili ya uongo ya Uprotestanti ulioasi. Ilikuwa katika kizazi cha tatu cha Uadventista ambapo maridhiano makubwa ya ukweli yalitokea.
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.
Mu mulembe ogwo, nga gutandika mu 1919, ekkanisa yatandika okwekkiranya okwaviiramu Church Manual. Mu mulembe ogwo, nga gutandika mu 1919, ekkanisa yatandika okwekkiranya okwaleeta obwetaavu bw’okufuna accreditation mu masomero gombi, ag’ebyobulamu n’ag’eddiini. Mu mulembe ogwo ni mwe mwasookererwa okutandika okutambuza Bayibuli ez’omulembe ezesigamiziddwa ku Katolika. Mu byafaayo ebyo ni mwe mwalabikira okwetegeka kw’obukulembeze okutandikawo enkolagana n’obufuzi obwali mu lwatu nga bulwanyisa Obukristaayo.
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.
多或迪細亞的領導層在南北戰爭期間，使這種做法初生於襁褓之中；當時他們為了使教會中將被徵召投入美國歷史上最致命戰爭的青年男子得到較好的結果，便與美國政府建立了法律上的關係。到了第一次世界大戰開始之際，這種做法又再度重演：總會會長 A. G. Daniells 與德國政府交涉，表示同意德國徵召並強迫青年男子服兵役、執持武器，並無視安息日。Daniells 的那一行動造成了一次分裂，產生了各種第七日安息日會改革運動的分支，直到今日仍然存在。
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”.
Kwivugana uko kwarakomeje no mu Budage bw’Abanazi ba Hitler, hanyuma no mu mahanga yagize Umuryango w’Abasoviyeti, kandi n’ubu kuracyashyigikiwe mu butegetsi nk’ubw’u Bushinwa. Kwivugana kw’igisekuru cya gatatu mu isano yacyo n’imiyoborere ya leta kwari kwaragereranyijwe n’ukwivugana kw’abami ba kera ba Isirayeli na Konstantini, nk’uko byagereranyijwe n’itorero rya Perugamo. Icyo gihe kandi cyagereranyaga ukwivugana kw’imiyoborere y’itorero ryacyo n’ubutumwa bwiza bw’ibinyoma bw’amahoro n’umutekano, bugaragazwa na “Inyigisho ya Kristo” ya Prescott.
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.
Ndzi tiva mintirho ya wena ni laha u akaka kona, laha xiluvelo xa Sathana xi nga kona; naswona u khomelela swinene evitweni ra mina, a wu arhandzanga ripfumelo ra mina, hambi ku ri emasikwini lawa Antipasi a a ri mumbhoni wa mina wo tshembeka, loyi a dlayiweke exikarhi ka n’wina, laha Sathana a akaka kona. Kambe ndzi ni swilo swi nga ri swingani leswi ndzi nga na swona ehenhla ka wena, hikuva kwalaho u ni lava khomelelaka dyondzo ya Balami, loyi a dyondziseke Balaka ku veka nchumu wo khunguvanyisa emahlweni ka vana va Israele, leswaku va dya swilo leswi nyikeriweke swikwembu swa hava, ni ku endla vugangu. Nhlavutelo 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.
갑가별의 음행은 총회가 부패한 정부들과 필요한 협력 관계를 유지한다는 구실 아래 나치 독일과 소비에트 연방과 같은 국가들과 보조를 맞춘 일을 드러낸다. 그들은 자신들이 결탁한 여러 정권으로부터 박해를 당한 그 나라들의 충성된 자들을 외면하였다. 우상에게 바친 음식은 배도한 개신교와 가톨릭교의 거짓된 방법론을 상징하였는데, 이것은 당시 라오디게아 재림교회의 대학들에 확고히 자리 잡고 있었으며, 종교와 보건 양면에서 배도한 방법론의 지침에 따라 지배받기로 동의한 것이었다.
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.
Yesu alionyesha mwisho wa kizazi cha tatu kama alivyofanya kwa mwanzo wake, kwa maana aliweka alama ya kuwasili kwa kizazi cha nne kwa kuchapishwa kwa kitabu, *Questions on Doctrine*, kilichochapishwa mwaka 1957, ambacho kilikataa kabisa tofauti ya msingi ya wokovu iliyopo kati ya kweli na mawazo yenye kosa ya Uprotestanti ulioasi na Ukatoliki. Bila shaka kitabu hicho kina mafundisho kadhaa yenye kosa, lakini kwa msingi hufundisha kwamba haiwezekani kuishi kwa ushindi ndani ya Kristo mpaka baada ya mtu kubadilishwa kimuujiza katika Ujio wa Pili. Kitabu hicho kiliashiria mwanzo wa kizazi ambacho ndani yake wazee ishirini na watano walipaswa kuisujudia jua. Mambo ya kisiasa na ya kidini yaliyohitajika ili kuliruhusu kanisa la Waadventista wa Laodikia kuukubali ibada ya Jumapili katika sheria ya Jumapili inayokuja upesi yalikuwa yamewasili.
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.”
در فصل نهم حزقیال، هنگامی که آن اندکِ امین مُهری بر پیشانیهای خود دریافت میکنند، درست پیش از آنکه فرشتگانِ هلاککننده کار خویش را آغاز کنند، چهارمین رجاست واقع میشود. این رؤیا در آیهٔ نخستِ فصل هشتم، در روز پنجمِ ماه ششمِ سال ششم آغاز میگردد. این رؤیا یک روز پیش از اجرای داوری بر کسانی آغاز میشود که به خورشید سجده میکنند، که آن نشانِ اقتدار پاپی است، و عددِ نام او «۶۶۶» است.
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.
ናይ ምሕታም ስራሕ ናይቶም ሚእቲን ኣርብዓን ኣርባዕተ ሽሕ ብ11 መስከረም 2001 ጀሚሩ፣ እቲ ኣብ ልዕሊ እቲ ናይ ምድሪ ኣራዊት ብሳልሳይ ወይ ናይ እስልምና ዝተፈጸመ መጥቃዕቲ ምስ ተፈጸመ። እቲ መጥቃዕቲ ነህዛብ ኣቘጢዑ፣ ከምኡውን ምጽኣት ናይቲ ዳሕረዋይ ዝናም ኣመልኪቱ። እንተኾነ ግና፣ እቲ ዳሕረዋይ ዝናም ብእቶም ናብ መሰረታት ኣድቨንቲዝም ክምለሱ ዝተመርሑ፣ ሰለስተ ወዮታት እስልምና መሰረታዊ ሓቂ ምዃኖም ንኽርእዩ ጥራይ እዩ ዝፍለጥ ነይሩ። ኣብ እቲ ጊዜ እቲ፣ እቶም ናብቲ ኤርምያስ “ዕረፍቲ” ዝበሎ ኣረጊት መገድታት ዝተመርሑ—እዚ ድማ እቲ ዳሕረዋይ ዝናም እዩ—ወይ ናይ ሳልሳይ ወይ መለኸት ዝነፍሑ ሓላውያን ክኾኑ ነይርዎም፣ ወይ ድማ ነቲ ድምጺ ናይቲ መለኸት ክሰምዑ ዝኣበዩ ሰባት ክኾኑ ነይርዎም፣ እዚ ድማ ነቲ ኣረጊት መገድታት ክመላለሱ ምእባይ ማለት እዩ።
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.
Heo ve tolung ranga pa 1863-gi eiton abin ngeo sino-heina dvara kangeyake. Aduga matam adudagi marakta Khristagi thajaba pumnamakki pao ama lakhi, madudi “achumba oinabada thajabagi maramna piba ningsingpham” ni. Madu Jones amasung Waggoner-gi Laodicea-gi pao ni, amasung madu “mari wind”dagi lakpa, thajabasu ahanba tarik ki ahumsuba wahonggi Islam-gi lakshana oiriba (“khongchat khangbada pukning khudong chaba sagol”) makhoigi maru oina leiriba, Ezekiel-na ashiba, kanthar kanthar oiriba ruhsingda piba pao aduni. Adudagi matungda, achikpa oiriba adomgi makhoina pa 1888-gi eiton abin ngeo sino-heina dvara amuk kangeyake, mahakna thawai amatana Revelation 18-gi ningthou angang adu descend toukhrabada New York City-gi achaoba yum-sing adu thingnarakkhi, aduga Revelation chapter 18, verses 1–3 adu mapung phana mapan thoklakkhi.
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.
Bano kyekesibwa n’okumanyisibwa kw’obubaka bw’enkuba ey’oluvannyuma. Enkuba ey’oluvannyuma yali kwolesebwa kwa maanyi ga Katonda nga bwe kyali mu mirembe egyayita, oba okwolesebwa kwokka okw’amaanyi ga Katonda kwali kwa mu biseera ebyayita? Abo abatono abeesigwa ne balyoka bakemebwa olw’obujeemu bw’obujeemu bwa kitaabwe mu 1919. Engeri abo abatono abeesigwa gye bayitamu mu bikemo ebyo ebisatu y’esalawo oba banaafuna akabonero ka Katonda mu bwenyi bwabwe, oba banaalabika nga bavuunama eri enjuba wamu n’abakadde amakumi abiri mu bataano ab’Obwadiventi obw’e Laodikiya.
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.
Laodicean Adventism ya vizazi vinne uasi wake wote hupata kifani chake katika Septemba 11, 2001. Tarehe hiyo, ambayo Isaya aliitambua kuwa “siku ya upepo wa mashariki,” huashiria mwanzo wa wakati wa kutiwa muhuri wa wale mia moja arobaini na nne elfu, na wakati wa kutiwa muhuri ni kipindi cha wakati. Mwisho wa kipindi hicho umeonyeshwa kwa mfano na mwanzo wake, kwa maana Yesu daima huonyesha mwisho wa jambo kwa mwanzo wa jambo. Katika hatua za mwisho za mchakato wa kutiwa muhuri, majaribu yale yaliyowakilishwa mwanzoni mwa kipindi hurudiwa tena mara nyingine.
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.
Sepitemba 11, 2001, na ba tesi oyo batomboki ya Adventisme ya Laodicée balongaki te—ndenge emonisami na makambo minei ya nsɔni ya Ezekiele, mpe na mangomba minei ya liboso ya Emoniseli mokapo ya mibale mpe ya misato—eyaki, mpe yango etiyaki elembo ya ebandeli ya mosala ya komekama oyo ememaka to na elembo ya nyama, to na elembo ya Nzambe, mpo na baoyo bazali komimonisa ete bazali ba Adventiste ya Mokolo ya Sambo.
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.
Laodicean Adventism’in önderliği, kendi hilelerinin bağlarıyla kıskıvrak yakalanmıştır; ve daha önceki ıslahat hareketleriyle, buna Adventism’i varlığa getiren reform hareketi de dâhil, temsil edilen Tanrı’nın kudretinin tezahürünün bir tekrarını “tanımaları” fiilen imkânsızdır. İhtiyar adamlar, Miller’ın mücevherleriyle temsil edilen öğretileri sahte paralar ve sahte mücevherlerle örtüp dağıttılar. Kral James Kutsal Kitabı’nın mücevher kutusu, eskimiş dil çağlarına havale edilmiş ve günah adamının terminolojisiyle ifade edilen modern dildeki Kutsal Kitaplarla değiştirilmiştir.
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.
ئەگەر یەکێک لە پیاوانی کۆن ئامادە بن ئەو ئەگەرییە لەبەرچاو بگرن کە پەیامی بارانی دواوە پەیامی ئاشتێ و ئاسایش نییە، ئەوا بە نزیکەیی بێمومکین دەبێت بۆیان بناسن کە ئەو دەرکەوتنەکانی هێزی خودا لە مێژوویە پیرۆزەکانی ڕابردوودا، ئەوانەن کە بە تایبەتی مۆرکردنی سەد و چل و چوار هەزار ناساندن دەکەن. هێشتا سەختترە بۆیان بناسن کە ئەو مێژوویانەی پیرۆز کە بە ڕاستەوخۆترین شێوە مۆرکردنی سەد و چل و چوار هەزار ناساندن دەکەن، هەمان ئەو مێژوویانەی پیرۆزن کە ملاخی بەشی سێ تەواو دەکەن، چونکە ملاخی بەشی سێ دایدەنێت کە هەمیشە پەیامبەرێک هەیە کە ڕێگا ئامادە دەکات بۆ هاتنی لەناکاوی پەیامبەری پەیمان. ئەو پەیامبەرە بە پێغەمبەری ئیلیا نیشان درابوو، کە بە ئازایەتی ڕایگەیاند کە لە مێژووی خۆیدا هیچ بارانێک نابێت، مەگەر ئەگەر لە ڕێی خزمەتگوزاریی ئەودا بێت.
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.
Bakaddebe nsanvu amakumi musanvu aba Ezeekyeri kyandibalabise nga kya kusekererwa okukkiriza nti okwegaana kwabwe okwokuba ye ye yeekaalu ya Mukama tekwaliiko musingi, era nga mu mazima kwali kikiikirira okwegaana kw’abantu abaali bayitibwako, nga bwe kiri nti olusuku lw’emizabbibu lwaweebwa abo abaleeta ebibala ebisaanira olusuku lw’emizabbibu. Obubaka bw’akabi akookusatu, omubaka alongoosa ekkubo, oluyimba lw’olusuku lw’emizabbibu, byonna bitegeeza okunenya ennono n’empisa ze baateekamu obwesige bwabwe, era bikiikirira ekiziyiza ekitali kyangu kuwunyikiza mu kutegeera enkuba ey’oluvannyuma.
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.
144,000 የመታተም መደምደሚያ የሦስተኛው ወዮ እስልምና ሚና እንደ “ተረዱ” ያሉ ሰዎች ተመሳሳይ ፈተናዎችን እንደሚያሳይ ይገልጣል። የሚለራውያንን እንቅስቃሴ የጀመረው “የእውቀት መጨመር” በ1798 “ሰባት ዘመናት” ማብቂያ ላይ ጀመረ። የ144,000ን እንቅስቃሴ የጀመረው “የእውቀት መጨመር” ደግሞ በ1989 ምሳሌያዊ “ሰባት ዘመናት” (አንድ መቶ ሀያ ስድስት ዓመታት) ማብቂያ ላይ ጀመረ። በእነዚያ አንድ መቶ ሀያ ስድስት ዓመታት የሚጨምር ክህደት ወቅት ውስጥ፣ ሎዶቅያዊ አድቬንቲዝም ወደ አራተኛውና የመጨረሻው ትውልድ ደርሷል።
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.
Mu vikundi vya tatu na vya nne ndivyo taifa au watu huijaza kikombe chao cha wakati wa rehema ya majaribio, na wakati huo sasa umefika. “Kuongezeka kwa maarifa” kutoka katika kitabu cha Danieli ambako kunawakilishwa na Mto Hidekeli, ndiko pia maarifa yanayoongezwa wakati Ufunuo wa Yesu Kristo unafunuliwa muhuri wake kabla tu ya kufungwa kwa rehema.
We will take up the last three chapters of the book of Daniel in the next article.
Tukachukua sura tatu za mwisho za kitabu cha Danieli katika makala inayofuata.
“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.
“Mafiku yanakaribia upesi ambapo kutakuwa na fadhaa kubwa na machafuko. Shetani, akiwa amevaa mavazi ya malaika, atadanganya, ikiwezekana, hata wateule wenyewe. Kutakuwa na miungu mingi na mabwana wengi. Kila upepo wa mafundisho utavuma. Wale ambao wametoa heshima yao kuu kwa ‘sayansi iitwayo kwa uongo’ hawatakuwa viongozi wakati huo. Wale ambao wameutumainia akili, umahiri, au kipawa hawatasimama wakati huo mbele ya safu na kundi. Hawakuenda sambamba na nuru. Wale ambao wamejithibitisha kuwa wasio waaminifu hawatakabidhiwa kundi wakati huo. Katika kazi ya mwisho iliyo ya utukufu na uzito, ni wachache miongoni mwa watu wakuu watakaohusika. Wanajitosheleza, wako huru na Mungu, naye hawezi kuwatumia. Bwana anao watumishi waaminifu, ambao katika wakati wa kutikiswa na kujaribiwa watafunuliwa wazi waonekane. Wapo walio wa thamani sasa waliofichwa ambao hawajampigia Baali goti. Hawajakuwa na nuru ambayo imekuwa ikiangaza kwa mwako uliokusanywa juu yenu. Lakini huenda ikawa chini ya sura ngumu na isiyovutia ndipo mng’ao safi wa tabia halisi ya Kikristo utafunuliwa. Wakati wa mchana tunatazama kuelekea mbinguni lakini hatuzioni nyota. Zipo hapo, zimethibitika angani, lakini jicho haliwezi kuzitambua. Usiku tunaona uangavu wake halisi.” Testimonies, volume 5, 80, 81.