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.”

Histori ya Vamorai yi tirhisiwa ku kombisa nkarhi lowu vukarhi bya Xikwembu byi hetisisiwaka eka Vuadiventi bya Lawodikiya. Makwerhu White u kombisa leswaku nkarhi wa Xikwembu wa ku hetisisa nxupulo wa xona wu fana eka masiku ya makumu, loko lava dzana na mune wa makume mune wa magidi va funghiwile, tanihi leswi a swi ri xiswona loko Xikwembu xi tisele vukarhi bya xona ehenhla ka Vamorai. U ri: “Hambileswi” tiko ra Vamorai “a ri tiveka ngopfu hikwalaho ka ku gandzela swikwembu swa hava ni ku onhaka, a ri nga si tatisisa ndzheko wa vubihi bya rona... Muvumbi la nga ni ntwelavusiwana a a tiyimiserile ku lehisela mbilu vubihi bya vona ku fikela eka rixaka ra vumune. Kutani, loko ku nga voniwanga ku cinca loku yaka eka leswinene, ku avanyisa ka Yena a ku ta wela ehenhla ka vona. Hi ku lulama loku nga lahlekiki, La nga Heriki u ya emahlweni a hlayisa akhawunti ni matiko hinkwawo. Loko tintswalo ta Yena ti nyikeriwa hi ku vitana ku hundzuka, akhawunti leyi yi ta tshama yi pfulekile; kambe loko tinomboro ti fika eka mpimo wo karhi lowu Xikwembu xi wu vekeke, ntirho wa vukarhi bya xona wa sungula. Akhawunti yi pfariwile. Ku lehisela mbilu ka le tilweni ku hela.”

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.

Mnu White akuwonairatu ari kusanganisa pachena ushumiri hwekudururwa kwehasha dzaMwari pamusoro peAdventism yeRaodhikia munguva yomufananidzo waEzekieri wokuiswa chisimbiso kune vane zana namakumi mana nezvina zvamazana, sechinotanga apo mukombe wezvakaipa zvavo wazara, uye mukombe unosvika pakuzara kwawo muchizvarwa chechina. Ruzivo urwu rwose runoratidzwa mumamiriro echiratidzo chakatanga muchitsauko 8, chinofananidzira zvinonyangadza zvina zvinoramba zvichiwedzera.

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.

Lalu berfirmanlah Dia kepadaku, “Hai anak manusia, angkatlah sekarang matamu ke arah utara.” Maka aku mengangkat mataku ke arah utara, dan lihatlah, di sebelah utara pada pintu gerbang mezbah itu terdapat patung kecemburuan itu, di pintu masuk. Selanjutnya Dia berfirman kepadaku, “Hai anak manusia, apakah engkau melihat apa yang mereka lakukan? yakni kekejian-kekejian besar yang dilakukan oleh kaum Israel di sini, sehingga Aku harus menjauh dari tempat kudus-Ku? Tetapi berpalinglah sekali lagi, maka engkau akan melihat kekejian-kekejian yang lebih besar.” Lalu Dia membawa aku ke pintu pelataran; dan ketika aku melihat, tampaklah sebuah lubang pada dinding. Kemudian Dia berfirman kepadaku, “Hai anak manusia, galilah sekarang dinding itu.” Maka ketika aku menggali dinding itu, tampaklah sebuah pintu. Dan Dia berfirman kepadaku, “Masuklah, dan lihatlah kekejian-kekejian jahat yang mereka lakukan di sini.” Maka aku masuk dan melihat; dan lihatlah, segala bentuk binatang melata, dan binatang-binatang yang menjijikkan, serta segala berhala kaum Israel, terlukis pada dinding di sekelilingnya. Dan di hadapan semuanya itu berdiri tujuh puluh orang tua-tua kaum Israel, dan di tengah-tengah mereka berdiri Yaazanya bin Safan, masing-masing dengan pedupaan di tangannya; dan gumpalan asap kemenyan yang tebal naik ke atas. Lalu Dia berfirman kepadaku, “Hai anak manusia, sudahkah engkau melihat apa yang dilakukan oleh tua-tua kaum Israel dalam kegelapan, masing-masing di kamar ukirannya? Sebab mereka berkata, ‘TUHAN tidak melihat kita; TUHAN telah meninggalkan negeri ini.’” Dia juga berfirman kepadaku, “Berpalinglah sekali lagi, maka engkau akan melihat kekejian-kekejian yang lebih besar yang mereka lakukan.” Kemudian Dia membawa aku ke pintu gerbang rumah TUHAN yang menghadap ke utara; dan lihatlah, di sana duduk perempuan-perempuan yang menangisi Tamus.

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.

Ndzi te a ku ka mina: Xana u swi vonile leswi, wena n’wana wa munhu? Phindha u hundzuka nakambe, kutani u ta vona manyala lamakulu ku tlula lawa. Kutani a ndzi nghenisa exivaveni xa le ndzeni xa yindlu ya HOSI Xikwembu; kutani, waswivo, enyangweni wa tempele ya HOSI Xikwembu, exikarhi ka rivangwa ni alitari, a ku ri ni vavanuna va kwalomu ka ntlhanu wa makume mambirhi na ntlhanu, va fularhele tempele ya HOSI Xikwembu, kasi swikandza swa vona a swi langutane ni vuxeni; kutani a va gandzela dyambu hi tlhelo ra vuxeni. Kutani a ku ka mina: Xana u swi vonile leswi, wena n’wana wa munhu? Xana i nchumu lowutsongo eka yindlu ya Yuda leswaku va endla manyala lawa va ma endlaka laha? hikuva va tale misava hi madzolonga, kutani va vuye va ndzi hlundzukisa; kutani, waswivo, va veka rhavi enkoveni wa vona. Hikokwalaho, na mina ndzi ta va khoma hi vukari: tihlo ra mina a ri nge tsetseleli, naswona a ndzi nge vi ni tintswalo; naswona hambiloko va huwelela etindleveni ta mina hi rito lerikulu, a ndzi nge va yingisi. Ezekiele 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.

တိကျသော အကြောင်းအရာကို ဘာသာပြန်လိုပါက၊ ပထမဦးစွာ မေးမြန်းလိုသည်မှာ “ms” သည် မည်သည့် ဘာသာစကားကို ဆိုလိုသနည်း။ ကျေးဇူးပြု၍ ပစ်မှတ်ဘာသာစကား၏ အမည်အပြည့်အစုံကို ပေးပါ။

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.

Kebencian yang ketiga dilambangkan oleh “wanita-wanita yang menangisi Tamus,” namun masih ada kebencian yang lebih besar daripada itu, karena kebencian yang keempat mengenal pasti kepimpinan yang terdiri daripada dua puluh lima orang lelaki yang menyembah matahari dengan membelakangi bait suci.

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.

Ka go nyatšong ya bone go bolelwa gore “banna ba bagologolo” “ba tladitše naga ka bošoro, gomme ba boetše go nkgopiša gore ke galefe; gomme bonang, ba bea lekala nkong ya bona.” “Letšatši la go kgopiša” ke letšatši leo bodiredi bja kgalefo ya Modimo bo thomago ka lona, bjalo ka ge go bile ka Isiraele ya bogologolo ge ba ganne molaetša wa Joshua le Caleb mabapi le Naga ya Kholofetšo. Go gana molaetša wa go swaya go supa nako yeo senwelo sa bokgopo se tletšego bakeng sa Jerusalema. Joshua le Caleb ba emela khamphani ye nnyane, e lego ba sego kae ba botegago, bao ba fegelago le go lla ka baka la manyami a nyatšo ka kerekeng le nageng.

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.

Lalu Musa dan Harun sujud meniarap di hadapan seluruh jemaat bani Israel. Dan Yosua bin Nun serta Kaleb bin Yefune, yang termasuk antara mereka yang telah mengintai negeri itu, mengoyakkan pakaian mereka. Lalu mereka berbicara kepada seluruh umat bani Israel, katanya, “Negeri yang telah kami lalui untuk mengintainya itu sungguh-sungguh sebuah negeri yang amat baik. Jika Tuhan berkenan kepada kita, maka Ia akan membawa kita masuk ke negeri itu dan mengaruniakannya kepada kita, suatu negeri yang berlimpah dengan susu dan madu. Hanya, janganlah kamu memberontak terhadap Tuhan, dan janganlah takut kepada penduduk negeri itu, sebab mereka akan menjadi roti bagi kita; perlindungan mereka telah meninggalkan mereka, dan Tuhan menyertai kita; janganlah takut kepada mereka.” Tetapi seluruh umat itu berkata supaya mereka dilempari dengan batu. Lalu kemuliaan Tuhan tampak di Kemah Pertemuan di hadapan semua bani Israel. Dan Tuhan berfirman kepada Musa, “Berapa lama lagi bangsa ini akan menghina Aku? Dan berapa lama lagi mereka tidak akan percaya kepada-Ku, padahal segala tanda yang telah Kuperlihatkan di tengah-tengah mereka? Aku akan memukul mereka dengan penyakit sampar dan melenyapkan hak milik pusaka mereka, dan dari engkau Aku akan menjadikan suatu bangsa yang lebih besar dan lebih kuat daripada mereka.” Bilangan 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.

“การยั่วยุให้กริ้ว” ซึ่งพวกกบฏได้ก่อขึ้นในพระธรรมกันดารวิถี และในเอเสเคียลด้วยนั้น มีรากฐานอยู่บนการที่พวกกบฏปฏิเสธที่จะยอมรับ “หมายสำคัญ” ทั้งหลายซึ่งได้ถูกสำแดงแล้ว “หมายสำคัญ” ที่ถูกปฏิเสธในสมัยของโมเสส คือ “หมายสำคัญ” ที่เป็นแบบอย่างแห่งการสำแดงฤทธานุภาพของพระเจ้าในประวัติศาสตร์ของพวกมิลเลอไรต์ อิสราเอลสมัยโบราณได้ยั่วยุพระเจ้าให้กริ้วโดยการปฏิเสธ “หมายสำคัญ” แห่งการสำแดงฤทธานุภาพของพระองค์ในประวัติศาสตร์รากฐานของพวกเขา ในเวลาแห่งการประทับตราของคนหนึ่งแสนสี่หมื่นสี่พันคน อิสราเอลสมัยใหม่ก็ปฏิเสธเช่นกัน (หันหลังให้) ต่อประวัติศาสตร์รากฐานนั้นเอง ซึ่งควรจะเป็น “หมายสำคัญ” ที่จะทำให้พวกเขา “ตระหนักรู้” ถึงการซ้ำรอยของประวัติศาสตร์แห่งเสียงร้องเวลาเที่ยงคืน ซึ่งถูกทำให้เกิดขึ้นอีกในวาระสุดท้าย.

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 kwa udhihirisho wa uweza wa Mungu ambako hakukuwa tu mvua ya vuli, bali pia ukweli ambao ungewaokoa 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.

Pengenalpastian empat kekejian dalam Yehezkiel lapan sebagai lambang bagi empat generasi Adventisme Laodikia merupakan sebahagian daripada pekabaran yang dimeteraibukakan oleh Singa dari suku Yehuda pada akhir zaman. Generasi pertama bermula pada pemberontakan tahun 1863, dan dua puluh lima tahun kemudian, pada tahun 1888, pemberontakan yang menandai permulaan generasi kedua dengan lambang kamar-kamar rahsia pun tiba. Tiga puluh satu tahun kemudian, pada tahun 1919, penerbitan buku oleh W. W. Prescott yang berjudul, The Doctrine of Christ, menandai permulaan generasi ketiga, yang telah dilambangkan Yehezkiel sebagai perempuan-perempuan yang menangisi Tammuz. Tiga puluh lapan tahun sesudah itu, pada tahun 1957, dengan penerbitan buku, Questions on Doctrine, tibalah generasi keempat yang mengenal pasti masa apabila para pemberontak akan berpaling menentang pekabaran pemeteraian yang timbul dari sebelah timur, lalu menyembah matahari.

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.

Kita akan mula mempertimbangkan generasi kedua pemberontakan Adventisme Laodikia yang tiba pada Persidangan Agung Minneapolis pada tahun 1888. Adalah penting untuk mengingati bahawa keempat-empat kekejian dalam Yehezkiel berlaku di Yerusalem; walaupun semuanya melambangkan sejarah pemberontakan yang berkembang secara berperingkat, yang sentiasa sedang ditangani ialah pemberontakan yang berlaku di dalam kota yang melambangkan Adventisme Laodikia pada akhir zaman.

“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.

“E le leng la matshwao a tshenyego ya Jerusalema, Kriste o ne a boletse a re, ‘Baporofeta ba maaka ba le bantsi ba tla ema, mme ba tla timetsa ba le bantsi.’ Baporofeta ba maaka ba ne ba ema ruri, ba timetsa batho, mme ba gogela palo e kgolo kwa sekakeng. Bamosimane ba boloi le baloi, ba ipolela maatla a dikgakgamatso, ba gogela batho morago ga bona kwa mafelong a thoko a dithaba. Mme boporofeti jono bo ne jwa buiwa gape mabapi le malatsi a bofelo. Sesupo seno se neilwe jaaka sesupo sa go Tla ga Bobedi. Le jaanong bo-Kriste ba maaka le baporofeta ba maaka ba bontsha ditshupo le dikgakgamatso gore ba timetse barutwa ba Gagwe. A ga re utlwe selelo se se reng, ‘Bonang, O kwa sekakeng’? A ga go a tswa diketekete di ya kwa sekakeng, di solofetse go bona Kriste? Mme mo dikopanong tse di diketekete tse mo go tsone batho ba ipolelang fa ba na le kopano le meya ya ba ba tlhokafetseng, a ga go utlwiwe pitso jaanong e e reng, ‘Bonang, O mo matlung a sephiri’? Ke yone polelo e spiritism e e ntshang. Mme Kriste o reng? ‘Lo se ka lwa go dumela. Gonne jaaka legadima le tswa kwa botlhaba, mme le phatsima go fitlha kwa bophirima; go Tla ga Morwa motho le gone go tla nna jalo.’” 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.

Likamore tša sephiri ke seswantšho sa semoya-sa-badimo, gomme makgapha a bobedi a go bolelwa ka ona go Hesekiele kgaolo ya seswai, a direga ka gare ga tempele, moo diswantšho tša lefaseng di bego di lekeletšwe ka sephiring mabotong.

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.

Jadi aku masuk dan melihat; dan lihatlah, segala rupa makhluk melata, dan binatang-binatang yang menjijikkan, dan segala berhala kaum Israel, tergambar pada dinding sekelilingnya. Dan di hadapan semuanya itu berdiri tujuh puluh orang tua-tua dari kaum Israel, dan di tengah-tengah mereka berdiri Yaazanya anak Safan, dengan masing-masing orang memegang pedupaan di tangannya; dan awan kemenyan yang tebal naik ke atas. Lalu Ia berfirman kepadaku, “Hai anak manusia, sudahkah engkau melihat apa yang dilakukan oleh tua-tua kaum Israel di dalam gelap, masing-masing orang di dalam kamar gambarnya? Sebab mereka berkata, ‘TUHAN tidak melihat kita; TUHAN telah meninggalkan bumi ini.’” Yehezkiel 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.

Yehezkiel gita “sosol god blong haos blong Isrel, we oli droem long ol wol” blong ples tabu, be oli talem stret long hem se disfala fasin blong stronghed ia i stap hapen tu insaed long “ol rum blong ol pija” blong wanwan long ol olfala man. Fasin blong stronghed insaed long tempol we i tru i soemaot fasin blong stronghed insaed long tempol blong man.

“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.

“Di dalam menyucikan Bait Suci daripada para pembeli dan penjual duniawi, Yesus mengumumkan misi-Nya untuk menyucikan hati daripada kenajisan dosa,—daripada keinginan-keinginan duniawi, hawa nafsu mementingkan diri, tabiat-tabiat jahat, yang merosakkan jiwa. Maleakhi 3:1–3 dikutip.” 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.

Kejijikan kedua itu melambangkan suatu penzahiran kejahatan baik di dalam gereja maupun dalam fikiran para penatua yang seharusnya menjadi penjaga-penjaga gereja. Kejahatan yang dinyatakan di sana ialah kejahatan spiritualisme. Pada zaman Nuh, ketika setiap khayalan hati manusia adalah jahat, orang-orang sebelum air bah telah memenuhi cawan kefasikan mereka.

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.

Modimo a bona gore boikepo jwa motho bo ne bo le bogolo mo lefatsheng, le gore kakanyo nngwe le nngwe ya dikakanyo tsa pelo ya gagwe e ne e le bosula fela ka metlha yotlhe. Genesise 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.

ចំណោមមនុស្សជំនាន់ទីពីរ គេកំណត់សម្គាល់ថា ពេលណាវិញ្ញាណនិយមបានចូលមកក្នុងទាំងមេដឹកនាំនៃក្រុងយេរូសាឡឹម និងទាំងរចនាសម្ព័ន្ធសហគមន៍នៃ Adventism ប្រភេទ Laodicean ផងដែរ។ អ្វីដែល «ពួកចាស់ទុំនៃពូជវង្សអ៊ីស្រាអែល» បានធ្វើ «នៅក្នុងភាពងងឹត» «នៅក្នុង» «បន្ទប់នៃ» «រូបភាពស្រមើស្រមៃ» របស់ពួកគេ បង្ហាញថា «គ្រប់ទាំងការស្រមើស្រមៃនៃគំនិត» នៃចិត្តពួកគេ «មានតែអំពើអាក្រក់ប៉ុណ្ណោះ»។ បងស្រី White បានបញ្ជាក់យ៉ាងច្បាស់ថា ការបំផ្លាញក្រុងយេរូសាឡឹម តំណាងឲ្យចុងបញ្ចប់នៃពិភពលោក ហើយសក្ខីកម្មអំពីទឹកជំនន់នៅសម័យលោកណូអេ ក៏តំណាងឲ្យចុងបញ្ចប់នៃពិភពលោកដែរ។ នៅថ្ងៃចុងក្រោយ អ្នកណាដែលបដិសេធមិនព្រមត្រូវបានញែកជាបរិសុទ្ធដោយសេចក្តីពិត នឹងត្រូវវិញ្ញាណនិយមគ្រប់គ្រង ដូចដែលបានតំណាងដោយអំពើស្អប់ខ្ពើមទីពីរ នៅក្នុងជំពូកទីប្រាំបីនៃសៀវភៅអេសេគាល។

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.

Makabansag a ikaduha ni Ezekiel nagalarawan sang pagrebelde nga nag-abot sang 1888, kag nangin simbolo sang ikaduha nga henerasyon; apang labaw pa sini, ang 1888, kag ang tanan nga ginarepresentar sini ukon ginarepresentar paagi sini, gin-usab sang Setyembre 11, 2001. Si Sister White sing espesipiko nagatukoy nga sang 1888, ang makagagahum nga anghel sang Bugna dieciocho nagpanaug, kag gani ang sini nga kasaysayan nagarepresentar sang tion nga ang dalagku nga mga building sang New York City pagapukanon paagi sa isa ka paghikap gikan sa Dios, kag ang Bugna dieciocho, bersikulo uno tubtob tres, pagatumanon.

“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.

“Ho gana gore ba tlogele dikgopolo tse ba neng ba setse ba di amogetse pele, mme ba amogele boammaaruri jono, e ne e le sone se se neng se le mo motheong wa bontsi jo bogolo jwa kganetso e e neng ya bonala kwa Minneapolis kgatlhanong le molaetsa wa Morena ka Baebele Waggoner le Jones. Ka go tsosa kganetso eo, Satane o ne a atlega go tswallela kgakala le batho ba rona, mo selekanyong se segolo, maatla a a kgethegileng a Mowa o o Boitshepo a Modimo a neng a eletsa thata go a ba naya. Mmaba o ne a ba thibela go bona bokgoni joo jo bo ka bong bo ne bo le jwa bone mo go rweseng lefatshe boammaaruri, jaaka baaposetoloi ba ne ba bo rerile morago ga letsatsi la Pentekosta. Lesedi le le tshwanetseng go bonesa lefatshe lotlhe ka kgalalelo ya lone le ne la ganediwa, mme ka tsotlhe tse di dirilweng ke bakaulengwe ba rona ka borona le ntse le kganeletswe lefatshe mo tekanyong e kgolo.” Selected Messages, book 1, 235.

The history of 1888, provided the example of the rejection of the message of the latter rain that arrived on September 11, 2001. 1888 is a symbol of the second generation of Laodicean Adventism, that is represented by Ezekiel’s second abomination, and the history therein identifies a rebellion that was typified by the seventy elders in Ezekiel. Their rebellion represented spiritualism, and paralleled the cup of probationary time being fulfilled in the time of Noah. The rejection of the message illustrated the rejection by the leadership of the message of the latter rain, which was to identify the arrival of the third Woe of Islam.

Historie ya 1888 ilipatia mfano wa kukataliwa kwa ujumbe wa mvua ya masika ya mwisho uliowasili tarehe 11 Septemba 2001. Mwaka 1888 ni ishara ya kizazi cha pili cha Uadventista wa Laodikia, ambacho kinawakilishwa na chukizo la pili la Ezekieli, na historia iliyomo humo hutambulisha uasi uliotiwa mfano na wale wazee sabini katika Ezekieli. Uasi wao uliwakilisha umizimu, na uliendana sambamba na kikombe cha muda wa rehema ya majaribio kutimizwa katika siku za Nuhu. Kukataliwa kwa ujumbe huo kulidhihirisha kukataliwa, kwa uongozi, kwa ujumbe wa mvua ya masika ya mwisho, ambao ulikusudiwa kutambulisha kuwasili kwa Ole la tatu la Uislamu.

“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.

“Hujan akhir itu akan dicurahkan ke atas umat Allah. Seorang malaikat yang perkasa akan turun dari syurga, dan seluruh bumi akan diterangi oleh kemuliaannya.” Review and Herald, 21 April 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.

1888 में सन्देश को अस्वीकार करने वाले नेतृत्व ने 11 सितम्बर, 2001 को इस्लाम के सन्देश के अस्वीकार किए जाने का प्रतिरूप प्रस्तुत किया; परन्तु परमेश्वर ऐसी सामर्थ्य की एक अभिव्यक्ति उत्पन्न करने का अभिप्राय रखता है, जिसे वे नेता उन पर आने वाले उसके न्याय के एक भाग के रूप में देखेंगे। पिछली वर्षा की सामर्थ्य की अभिव्यक्ति मुहरबन्दी की अवधि के अन्त में घटित होती है। इसका आरम्भ 11 सितम्बर, 2001 को हुआ, परन्तु यह प्रकाशितवाक्य ग्यारह के साढ़े तीन दिनों के अन्त में, जब “महान भूकम्प” आता है, अपने चरम पर पहुँचती है।

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.

Mesej tahun 1888 itu ialah mesej Laodikia, panggilan terakhir bagi suatu umat pilihan terdahulu yang pada waktu itu sedang dalam proses diketepikan.

“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.

“Mesej yang diberikan kepada kita melalui A. T. Jones dan E. J. Waggoner ialah mesej Tuhan kepada jemaat Laodikia, dan celakalah sesiapa pun yang mengaku percaya akan kebenaran namun tidak memantulkan kepada orang lain sinar-sinar yang dikaruniakan Tuhan.” 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.

Mesej tahun 1888 itu melambangkan mesej yang mengenal pasti bahawa apabila bangunan-bangunan besar di Kota New York dirobohkan pada 11 September 2001, kesaksian yang lurus kepada gereja Laodikia harus diberikan, dan kesaksian yang lurus itu ialah mesej tentang Islam pada Malapetaka yang ketiga, yang, apabila dihembuskan ke atas suatu umat yang telah murtad, mempunyai kuasa untuk menghidupkan mereka kembali sebagai suatu tentera yang perkasa.

“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’

“Ku tshwanetse gore go neelwe dikereke le ditheo tsa rona bosupi jo bo tlhamaletseng, gore go tsosiwe ba ba robetseng.”

“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.

“Apabila firman Tuhan dipercayai dan ditaati, kemajuan yang mantap akan dicapai. Marilah kita sekarang melihat betapa besarnya keperluan kita. Tuhan tidak dapat menggunakan kita sehingga Dia menghembuskan kehidupan ke dalam tulang-tulang yang kering. Aku mendengar kata-kata ini diucapkan: ‘Tanpa gerakan Roh Allah yang mendalam di atas hati, tanpa pengaruh-Nya yang memberi hidup, kebenaran menjadi huruf yang mati.’” Review and Herald, 18 November 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.

၁၈၈၈ ခုနှစ်သည် အက်ဒ်ဗန်တစ်အယူဝါဒ၏ ဒုတိယမျိုးဆက်၏ အစပြုခြင်းကို မှတ်သားစေသကဲ့သို့၊ နောက်ဆုံးကာလများနှင့် ကိုက်ညီသော ပရောဖက်ပြုချက်မျဉ်းတစ်ကြောင်းကိုလည်း ပေးစွမ်းသည်။ ၂၀၀၁ ခုနှစ်၊ စက်တင်ဘာ ၁၁ ရက်နေ့တွင်၊ မြေကြီးသားရဲပေါ်သို့ အစ္စလာမ်၏ တိုက်ခိုက်မှုသည် ပရောဖက်ပြုချက်၏ ပြည့်စုံခြင်းဖြစ်ကြောင်း လက်ခံရန် ရွေးချယ်ခဲ့သော လူများကို ဘုရားသခင်သည် ရှေးလမ်းဟောင်းများသို့ ပြန်လည်ဦးဆောင်တော်မူခဲ့သည်။ ဘုရားသခင်၏ လူမျိုးသည် William Miller ၏ ရတနာများဆီသို့ ပြန်လာ၍၊ ပထမနှင့် ဒုတိယ “ဝမ်းနည်းခြင်း” တို့၏ ပြည့်စုံခြင်းကို အပါအဝင်ထားသော အခြေခံသမ္မာတရားများ၌ သင်ယူတတ်မြောက်ရန် လိုအပ်ခဲ့ကြသည်။ ထိုအရာများကလည်း အလှည့်ကျ ထိုအချိန်၌ တတိယ “ဝမ်းနည်းခြင်း” ရောက်ရှိလာခြင်းကို တည်ထောင်ပေးခဲ့သည်။ ထိုလူများသည် ရှေးလမ်းဟောင်းများသို့ ပြန်လာပြီးနောက်၊ ဟဗက္ကုတ်၏ စားပွဲနှစ်ပြား၏ သန့်ရှင်းမြတ်နိုးရမှုကို မြင်တွေ့နားလည်ရန် ဦးဆောင်ခြင်းခံခဲ့ကြသည်။

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.

꯱ꯤꯖꯥꯛ 1863-ꯗꯥ ꯍꯕꯛꯀꯨꯛꯀꯤ ꯇꯅꯥ ꯑꯅꯤꯒꯤ ꯃꯥꯌꯣꯛꯇꯥ ꯑꯣꯟꯕ ꯂꯥꯟ, ꯃꯁꯤ ꯃꯤꯜꯂꯔꯒꯤ ꯅꯣꯢꯔꯣꯝꯁꯤꯡ ꯑꯃꯁꯨꯡ ꯑꯦꯗꯚꯦꯟꯇꯤꯖꯝꯒꯤ ꯌꯨꯝꯐꯝꯁꯨ ꯑꯣꯏ, ꯃꯁꯤꯅꯥ ꯁꯦꯞꯇꯦꯝꯕꯔ 11, 2001-ꯗꯥ ꯑꯃꯨꯛ ꯍꯟꯅꯥ ꯍꯣꯠꯅꯔꯛꯄ ꯂꯥꯟ ꯑꯃꯥꯒꯤ ꯃꯔꯨꯝ ꯑꯣꯏꯁꯤꯟꯅꯩ; ꯃꯔꯝꯗꯤ ꯑꯃꯨꯛ ꯍꯟꯅꯥ ꯂꯥꯑꯣꯗꯤꯁꯤꯌꯥꯟ ꯑꯦꯗꯚꯦꯟꯇꯤꯖꯝꯒꯤ ꯃꯥꯏꯄꯥꯛꯁꯤꯡꯗꯥ ꯃꯤꯜꯂꯔꯒꯤ ꯅꯣꯢꯔꯣꯝꯁꯤꯡ ꯆꯥꯎꯖꯤꯟꯕꯒꯤꯗꯃꯛ, ꯅꯠꯇ꯭ꯔꯒ ꯃꯁꯤꯡ ꯌꯥꯎꯗꯅꯕꯒꯤ ꯑꯉꯥꯡ ꯄꯤꯕꯥ ꯐꯪꯈꯤ꯫ ꯏꯖꯦꯀꯤꯌꯦꯜ ꯑꯍꯨꯝꯁꯨꯕꯥ ꯑꯗꯨꯗꯥ ꯐꯣꯡꯗꯣꯛꯂꯤꯕ ꯑꯦꯗꯚꯦꯟꯇꯤꯖꯝꯒꯤ ꯄꯨꯔꯥ ꯃꯔꯤ ꯑꯁꯤ ꯄꯨꯝꯅꯃꯛꯅꯥꯁꯨ ꯁꯦꯞꯇꯦꯝꯕꯔ 11, 2001-ꯗꯥ ꯂꯥꯑꯣꯗꯤꯁꯤꯌꯥꯟ ꯑꯦꯗꯚꯦꯟꯇꯤꯖꯝꯒꯤ ꯂꯥꯟ ꯑꯗꯨ ꯃꯤꯑꯣꯏꯅ ꯈꯨꯠꯁꯤꯜꯂꯤ꯫

We will continue to identify the second generation of Laodicean Adventism in the next article.

క్రింది వ్యాసంలో లయోదికేయ ఆద్వెంటిజం యొక్క రెండవ తరాన్ని మేము గుర్తించడం కొనసాగిస్తాము.

“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.

“Chuan Pathianin kumkhua thilte pawm thei hmangaihnate neia mihring a siam a. Hêng hmangaihnate hi lei lam thilah engmah tel lo, thianghlim tak leh hmun thianghlimah vawn tlat tur an ni a. Nimahsela mihringte chuan kumkhua thil chu an ngaihtuahna atangin an ti bo ta. Pathian, Alpha leh Omega, a tîrnaa leh a tawpna, thlarau tin hmachhawnna a kutah vawngtu chu an theihnghilh ta. Mahni leh mahni hriatnaah chak tak nia inngaiin, mihringte chuan Pathian mitthlaah a hniam ber dinhmunah an inthlah xuống ta.”

“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.

“Lus siab ntawm tib neeg twb los ua yam ntiajteb no lawm. Nyob rau qhov chaw uas yuav tsum qhia tawm lub cim ntawm Vajtswv txoj kev ntuj tsim, nws rov qhia tawm lub cim ntawm tib neeg xwb. Hauv nws tej chav nyob pom muaj tej duab thiab kev xav ntawm lub ntiajteb. Cov kev coj ua uas txo hwjchim thiab ua kom qias neeg, uas kav yeej nyob rau hnub Npau-a, ua rau cov neeg nyob tiam ntawd dhau qhov kev cia siab ntawm txoj kev cawm dim, kuj pom muaj niaj hnub no.” Signs of the Times, December 18, 1901.