The testing process that begins when the angel descends is represented by the test of whether to take the book out of the angel’s hand and eat it. Those that did choose to eat the message were then destined for a disappointment where the group who refused to eat were left behind. The little book that was to be eaten represented an “increase of knowledge” of the message that had first been unsealed at “the time of the end” at either 1798 or 1989, and then later formalized into a message that would hold the generation then alive accountable to the light of the increased knowledge. In either history, once the prophecy of Islam was fulfilled, then the message to be eaten in the angel’s hand was either received or rejected. If the message represented by the book is rejected, those who do so, and still seek to uphold the profession of still being the chosen of God, are forced to produce a counterfeit latter rain message.
लोकपाला खुळानाम होनाय समाव फिसाया पाणि, दैदेनगोन गोदाननि निफ्राय बिबारखौ लाबो आरो एखौखो जोबोनायनि परिखाफोरजों बिथांखौ गोसो होयो। जाहाथे बिबारखौ जोबायनो साननाय जाथाय, बिसोरखौ उनाव मोनगोनायनि एखेन्थि मुंदाङा थांनायनि हानो फोजोबनाय जाया, जेब्ला जोबायनो नांजाबाय गुथिखौ उनाव फान्थाबाय थायो। जोबायनो थांनाय गुबुन बिबारखौ “ज्ञाननि बारनाय” एबा संदेशनि एखौ फोरमायनो गोसो होयो, जायखौ गिबिनफिन “जोखांनि समाव” 1798 एबा 1989-आव सिगांआनायखौ फानहोजानायजों फोसावबाय, आरो बेनिफ्राय उनाव एखौ एसे संदेशआव बिथांखौ बिथोनाय जाबाय, जाय समाव थानाय जाथायखौ बारनाय ज्ञाननि आलायाव दायबां होगोन। जाय इतिहासआवबो, इसलामनि बानि फुरायबायब्ला, दैदेनगोननि आगानाव थानाय जोबायनो होनाय संदेशखौ एबा लाबाय, एबा नांगौबाय। जदि बिबारजों गोसो होनाय संदेशखौ नांगौयो, बेखौ नांगौनायफोर, आरो जादोंबो गोजोनायनि देगेरजों नोंथांनो गोसो होयो जे बिसोर हाग्रा देवदोननि गिदिर जाथाय थायो, बिसोरखौ एखौ फोरमानिखो “लाथार रेन” संदेशनि नकल फोसावनो फोरजाबाय।
On September 11, 2001 the past rebellions of the generations of Adventism were again made testing issues. Habakkuk chapter two identifies a debate that occurs in the prophetic history represented therein, which is a parallel prophetic line to the parable of the ten virgins. When the watchman asked what he shall answer in the history of the parable of the ten virgins, he was commanded to “write the vision, and make it plain upon tables.” The watchmen of Millerite history produced the 1843 chart in 1842, and its production became a waymark. It was the “vision” of Habakkuk two, that had been made plain upon tables that was to speak at the end.
Ka September 11, 2001, thoihna Adventism chhúngte kalna tualthahte kal ngaihtuah tawh an lo nei tawh kha test-na thuah pawimawh takah siam leh a ni. Habakkuk bung hnih chuan a chhunga entîr hrilhlâwkna chanchinah inhnialna pakhat a awm tih a hril a, chu chanchin chu nungah sawm hmingthianghlimte tehkhin thu nen hrilhlâwkna line inanpui a ni. Vêngtuin sawm hmingthianghlimte tehkhin thu chanchinah eng nge ka chhân ang tih a zawh khân, “hmuhtîrna chu ziak la, dawhkan chungah chiang takin siam rawh” tiin thu a pe a ni. Millerite chanchina vêngtute chuan 1842-ah 1843 chart an siam a, a siam chhuahna chu waymark-ah a lo ni ta a. Chu chu “hmuhtîrna” Habakkuk hnih-a, dawhkan chungah chiang taka siam chu a ni a, chu chu tâwpnaah a thu sawi tûr a ni.
Shortly after September 11, 2001 those who recognized the activity of Islam of the third woe, were led to return to Jeremiah’s “old paths,” and to walk therein. Those “old paths” identified that the three woes of Revelation chapter eight, verse thirteen represented the prophetic role of Islam. Immediately thereafter, Future for America began to reproduce the two charts of Habakkuk chapter two at the very same point in the parallel history of the Millerites, the two charts were set forth as a waymark, which had been represented by the production of the 1843 chart, in 1842.
Ndzi nga si tlula nkarhi wo leha endzhaku ka September 11, 2001, lava va lemukeke ntirho wa Vuislama wa khombo ra vunharhu, va kongomisiwile ku tlhela va ya eka “tindlela ta khale” ta Yeremiya, ni ku famba eka tona. Tona “tindlela ta khale” ti kombisa leswaku makhombo manharhu ya Nhlavutelo ndzima ya nhungu, ndzimana ya khume-nharhu, a ma yimela ntirho wa vuprofeta wa Vuislama. Hi ku hatlisa endzhaku ka sweswo, Future for America yi sungule ku tlhela yi humesa tichati timbirhi ta Habakuku ndzima ya vumbirhi hi xikan’wekan’we eka ndhawu yoleyo ya matimu lama fambelanaka ya vaMillerite, laha tichati letimbirhi ti vekiweke erivaleni tanihi xikombiso xa ndlela, lexi a xi yimeleriwile hi ku endliwa ka chati ya 1843, hi 1842.
“In May, 1842, a General Conference was convened in Boston, [Massachusetts]. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.
“ကြာသပတေးလတွင်၊ ၁၈၄၂ ခုနှစ်၌၊ အထွေထွေအစည်းအဝေးတစ်ရပ်ကို ဘော့စတွန်မြို့၊ [မက်ဆာချူးဆက်ပြည်နယ်] တွင် ကျင်းပခဲ့သည်။ ဤအစည်းအဝေး ဖွင့်ပွဲတွင် Haverhill မြို့မှ ညီအစ်ကို Charles Fitch နှင့် Apollos Hale တို့က ဒန်ယေလနှင့် ယောဟန်၏ ရုပ်ပုံဆိုင်ရာ ပရောဖက်ပြုချက်များကို၊ ၎င်းတို့ပြည့်စုံခြင်းကို ဖော်ပြသည့် ပရောဖက်ဆိုင်ရာ ဂဏန်းများနှင့်အတူ၊ အဝတ်ပေါ်တွင် ရေးဆွဲထားသကဲ့သို့ တင်ပြကြသည်။ ညီအစ်ကို Fitch သည် အစည်းအဝေးရှေ့၌ မိမိ၏ ဇယားကို အသုံးပြု၍ ရှင်းလင်းဖော်ပြရာတွင်၊ ဤပရောဖက်ပြုချက်များကို စူးစမ်းလေ့လာနေစဉ်၊ ဤနေရာ၌ တင်ပြထားသည့်အတိုင်း တစ်စုံတစ်ရာကို မိမိ ထုတ်လုပ်နိုင်မည်ဆိုလျှင် အကြောင်းအရာကို ပိုမို ရှင်းလင်းလွယ်ကူစေပြီး ပရိသတ်ရှေ့၌ တင်ပြရန် မိမိအတွက် ပိုမို လွယ်ကူစေလိမ့်မည်ဟု မိမိတွေးမိခဲ့ကြောင်း ပြောကြား하였다။ ဤနေရာတွင် ကျွန်ုပ်တို့၏ လမ်းကြောင်းပေါ်သို့ ပိုမိုသော အလင်းရောက်လာခဲ့သည်။ ဤညီအစ်ကိုတို့သည် ထာဝရဘုရားက ဟဗက္ကုတ်အား လွန်ခဲ့သော ၂,၄၆၈ နှစ်က မိမိ၏ ရူပါရုံ၌ ပြသခဲ့သောအရာကို ပြုလုပ်နေကြခြင်းဖြစ်သည်။ ထိုစကားမှာ၊ ‘ရူပါရုံကို ရေးထားလော့၊ ပြားများပေါ်၌ ထင်ရှားစွာ ပြုလုပ်လော့၊ ဖတ်သောသူသည် ပြေးနိုင်စေရန် ဖြစ်၏။ အကြောင်းမူကား ရူပါရုံသည် သတ်မှတ်ထားသော အချိန်တိုင်အောင် ဖြစ်သေး၏’ ဟု ဆိုထားသည်။ ဟဗက္ကုတ် ၂:၂။
“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.
“Yaadaa sana kana irratti mariin erga taasifamee booddee, isa kana fakkaatan dhibba sadii litograafii irratti maxxanfamuuf jechuun sagalee guutuudhaan murtaa’e; kunis yeroo gabaabaa keessatti raawwatame. Isaanis ‘chaartota ‘43’ jedhaman.’ Kun Konferensii baay’ee barbaachisaa ture.” The Autobiography of Joseph Bates, 263.
“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.
“Advent දෙවන පැමිණීම පිළිබඳ දේශකයන් හා පත්රිකා විසින්, ‘මුල් ඇදහිල්ල’ මත ස්ථිරව සිටියදී, එම චාට් ප්රකාශනය හබක්කුක් 2:2, 3 හි ඉටුවීමක් බව එක්සත් සාක්ෂිය වූයේය. එම චාට් එක අනාවැකියේ විෂයයක් වූයේ නම් (එය ප්රතික්ෂේප කරන අය මුල් ඇදහිල්ල අත්හරිති), එවිට 2300 දවස් ගණනය ආරම්භ කළ යුතු වර්ෂය ක්රි.පූ. 457 බව අනිවාර්යයෙන්ම අනුවේ. ‘දර්ශනය’ ‘ප්රමාද වීමට,’ හෙවත් කල්තබා සිටීමේ කාලයක් ඇති වීමට, 1843 පළමුවෙන් ප්රකාශිත කාලය වීම අත්යවශ්ය විය; එම කාලය තුළ, කන්යා සමූහය, මධ්යරාත්රි හඬින් අවදි කරනු ලැබීමට තරමක් පෙර, කාලය යන මහත් විෂයය පිළිබඳ නිදිබරව හා නිදා සිටිය යුතු වූහ.” James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.
“Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.
“Jemah sejarah kita menunjukkan bahawa terdapat beratus-ratus orang yang mengajar daripada carta-carta kronologi yang sama seperti yang digunakan oleh William Miller, semuanya satu corak. Pada waktu itu, kesatuan mesej itu tertumpu sepenuhnya pada satu tema, iaitu kedatangan Tuhan Yesus pada suatu masa tertentu, 1844.” Joseph Bates, Early SDA Pamphlets, 17.
The reprinting of the 1843 and 1850 charts, in the immediate post-September 11, 2001 history was as much a fulfillment of Habakkuk two, as was the publication of the 1843 chart in 1842. The production of the tables is part of the narrative of Habakkuk chapter two, and it had to happen. On September 11, 2001 the rebellion of 1863 was again repeated by those Laodicean Adventists who refused to return to Jeremiah’s “old paths.”
Pengulangan cetak peta 1843 dan 1850 dalam sejarah segera selepas 11 September 2001 adalah sama seperti penggenapan Habakuk dua, sebagaimana penerbitan peta 1843 pada tahun 1842. Penghasilan jadual-jadual itu merupakan sebahagian daripada naratif Habakuk fasal dua, dan hal itu memang mesti berlaku. Pada 11 September 2001, pemberontakan tahun 1863 sekali lagi diulangi oleh para Adventis Laodikia yang enggan kembali kepada “jalan-jalan purba” Yeremia.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]
“Gámafo la yenyetɔna le didi geɖe nu be wòtrɔ mía nɔviwo kple nɔvinyɔnuwo ƒe susuwo tso dɔ si nye ame aɖewo ɖeɖo be woate ŋu atsi tre le ŋkeke mamlɛtɔ siawo me la gbɔ. Eƒe aɖaŋudɔdɔwo wowɔ be wòakplɔ susuwo adzo le gaƒoƒo sia ƒe kpɔɖeŋuwo kple dɔwɔwɔwo gbɔ. Wobua kekeli si Kristo tso dzifo va na Yohanes na Eƒe ameawo la be exɔ asi sue ŋutɔ. Wofiana be nusiwo le mía ŋgɔ tututu la menye nu si xɔ be woatsɔ lele ɖe wo ŋu tɔxɛ o. Wotsɔ dzɔdzɔenyenye si tsoa dzifo gbɔ la de asi me, eye wowɔ be Mawu ƒe amewo bua woƒe numetoto si va yi la, eye le esime wowɔ nenema la, wotsɔ dzesii aʋatso ɖo anyi na wo. ‘ALE AƒETƆ la gbɔna be: Mítsi tre le mɔwo me, miaɖe ŋku, eye miaƒo tse ɖe xoxo mɔwo ŋu, afika mɔ nyui la le, eye miazɔ le eme.’ [Yeremia 6:16.]”
“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296, 297.
“ဘယ်သူမျှ ကျွန်ုပ်တို့၏ ယုံကြည်ခြင်းအုတ်မြစ်များကို ဆုတ်ဖြုတ်ရန် မကြိုးစားစေနှင့်—ထိုအုတ်မြစ်များသည် ကျွန်ုပ်တို့၏ အမှုတော်အစတွင်၊ နှုတ်ကပတ်တော်ကို ဆုတောင်းလျက် လေ့လာခြင်းအားဖြင့်လည်းကောင်း၊ ဗျာဒိတ်ပေးတော်မူခြင်းအားဖြင့်လည်းကောင်း ချထားခဲ့သော အုတ်မြစ်များ ဖြစ်သည်။ ထိုအုတ်မြစ်များအပေါ်၌ ကျွန်ုပ်တို့သည် ငါးဆယ်ကျော်ကြာအောင် တည်ဆောက်လာခဲ့ကြသည်။ လူတို့သည် မိမိတို့က လမ်းသစ်တစ်ခုကို တွေ့ရှိပြီဟုလည်းကောင်း၊ ချထားပြီးသော အုတ်မြစ်ထက် ပိုမိုခိုင်ခံ့သော အုတ်မြစ်ကို မိမိတို့ချနိုင်ကြသည်ဟုလည်းကောင်း ထင်မှတ်ကြနိုင်သည်။ သို့ရာတွင် ဤအရာသည် အလွန်ကြီးမားသော လှည့်ဖြားမှုဖြစ်သည်။ ‘ချထားပြီးသော အုတ်မြစ်မှတပါး အခြားအုတ်မြစ်ကို မည်သူမျှ မချနိုင်။’ [1 Corinthians 3:11.] အတိတ်ကာလ၌ လူများစွာသည် ယုံကြည်ခြင်းအသစ်တစ်ရပ်ကို တည်ဆောက်ရန်၊ အခြေခံသဘောတရားအသစ်များကို ထူထောင်ရန် ကြိုးပမ်းခဲ့ကြသည်။ သို့သော် ၎င်းတို့၏ တည်ဆောက်မှုသည် မည်မျှကြာကြာ တည်ရှိနိုင်ခဲ့သနည်း။ မကြာမီပင် ပြိုလဲသွားခဲ့သည်။ အကြောင်းမူကား ၎င်းသည် ကျောက်တော်ပေါ်၌ အခြေမပြုထားသောကြောင့် ဖြစ်သည်။” Testimonies, volume 8, 296, 297.
Jeremiah identifies that to walk in the “old paths,” is to find “the rest”, and the rest is “the latter rain”, which began when the nations were angered on September 11, 2001, when the great buildings of New York City came down. Those that then ate the message became Habakkuk’s watchmen who were to “write the vision, and make it plain”. Jeremiah identifies the very same watchmen during the time of “the rest”, which is “the latter rain”.
Jeremiah mengenal pasti bahawa untuk berjalan di dalam “jalan-jalan yang lama”, adalah untuk menemukan “perhentian”, dan perhentian itu ialah “hujan akhir”, yang bermula apabila bangsa-bangsa menjadi marah pada 11 September 2001, ketika bangunan-bangunan besar di New York City runtuh. Mereka yang kemudian memakan perkhabaran itu menjadi pengawal-pengawal Habakuk yang harus “menuliskan penglihatan itu, dan menjelaskannya dengan terang”. Jeremiah mengenal pasti para pengawal yang sama itu tepat pada waktu “perhentian”, iaitu “hujan akhir”.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Tuhan berfirman demikian: Berdirilah di persimpangan jalan, dan lihatlah, dan tanyakanlah jalan-jalan yang lama, di manakah jalan yang baik, lalu berjalanlah di dalamnya, maka kamu akan mendapat ketenteraman bagi jiwamu. Tetapi mereka berkata: Kami tidak mau berjalan di dalamnya. Aku juga telah menetapkan penjaga-penjaga atas kamu, yang berkata: Dengarkanlah bunyi sangkakala. Tetapi mereka berkata: Kami tidak mau mendengarkan. Yeremia 6:16, 17.
The trumpet that they were to sound is the sixth trumpet of the second woe in Millerite history, and in the last days it is the seventh trumpet of the third woe. Habakkuk’s watchmen, who are Jeremiah’s watchmen, sound a warning message that in the rebellion of 1888, was rejected. The sixth trumpet that was rejected in 1888, was the message to Laodicea.
Tarumbeta adapɛw no hyɛn no ne tarumbeta a ɛto so asia a ɛwɔ awerɛhow a ɛto so abien no mu wɔ Millerfo abakɔsɛm mu, na awiei nna mu no ɛyɛ tarumbeta a ɛto so ason a ɛwɔ awerɛhow a ɛto so abiɛsa no mu. Habakuk awɛmfo no, a wɔyɛ Yeremia awɛmfo no, hyɛn kɔkɔbɔ nkrasɛm bi a wɔpoo no wɔ atuatew a ɛbaa afe 1888 mu no. Tarumbeta a ɛto so asia a wɔpoo no wɔ afe 1888 mu no, ne nkrasɛm a ɛkɔ Laodikea no.
“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.
“Phatlalatsô e neilwego ke A. T. Jones le E. J. Waggoner ke phatlalatsô ya Modimo go kereke ya Laodisea, gomme go madimabe go mang le mang yo a ipolelago gore o dumela therešo eupša a sa bonagatše go ba bangwe mahlasedi ao a neilwego ke Modimo.” The 1888 Materials, 1053.
The seventh trumpet message of 1888, was first sounded to Laodicea in 1856, and then the Laodicean message was placed within the context of the increasing light of the “seven times.” On September 11, 2001 the call to return to Jeremiah’s old paths, and to walk therein for the purpose of obtaining the message of the latter rain, included the seventh Trumpet warning message that is represented as the message to Laodicea, and the “seven times,” which is the symbol of the foundations.
Molaetsa wa terompeta ya bosupa wa 1888 o ne wa simolola go kwaletswa kwa Laodikea ka 1856, mme morago molaetsa wa Laodikea wa bewa mo seemong sa lesedi le le oketsegang la “dinako tsotlhe tse supa.” Ka Lwetse 11, 2001, pitso ya go boela mo ditseleng tsa bogologolo tsa ga Jeremia, le go tsamaya mo go tsone gore go bonwe molaetsa wa pula ya morago, e ne e akaretsa molaetsa wa tlhagiso wa Terompeta ya bosupa o o emelwang e le molaetsa o o yang kwa Laodikea, le “dinako tsotlhe tse supa,” tse e leng sesupo sa metheo.
The “lie” identified by prophecy that produces the strong delusion of Paul’s writings was placed into the third generation of Laodicean Adventism in 1931, sixteen years after the death of the prophetess. The “lie” which arrived in the third generation is prophetically located in the period represented as the “women weeping for Tammuz,” and is therefore associated with the false latter rain message.
“mteso” o o lemogilwego ke porofeto o o tsalwang kgakgamatso e e maatla mo dikwalong tsa ga Paulo, o ne wa tsenngwa mo kokomaneng ya boraro ya Boadventiste jwa Laodikea ka 1931, dingwaga di le lesome le tsotlhe morago ga loso lwa moporofetesimogadi. “Mteso” o o gorogileng mo kokomaneng ya boraro o beilwe ka porofeto mo pakeng e e emelwang e le “basadi ba lelela Tammuze,” mme ka jalo o amanngwa le molaetsa wa maaka wa pula ya morago.
The details of how the “lie” was propagated should be understood, as should the prophetic role of the “lie” in end-time prophecy. The scornful men that rule Jerusalem in the time of the latter rain, which is the time of the sealing of the one hundred and forty-four thousand, created a false latter rain message in the third generation of Adventism, as represented by the “women weeping for Tammuz,” in Ezekiel chapter eight. Their false latter rain message is also represented as a false foundation, a false wall of protection, and a false peace and safety message by Ezekiel.
Perincian tentang bagaimana “dusta” itu telah disebarkan haruslah difahami, demikian juga peranan nubuat “dusta” itu dalam nubuatan akhir zaman. Orang-orang pencemooh yang memerintah Yerusalem pada waktu hujan akhir, iaitu masa pemeteraian seratus empat puluh empat ribu, telah mencipta suatu pekabaran hujan akhir yang palsu dalam generasi ketiga Adventisme, sebagaimana dilambangkan oleh “perempuan-perempuan yang menangisi Tammuz,” dalam Yehezkiel fasal lapan. Pekabaran hujan akhir mereka yang palsu itu juga dilambangkan oleh Yehezkiel sebagai suatu dasar yang palsu, suatu tembok perlindungan yang palsu, dan suatu pekabaran damai dan aman yang palsu.
Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The Lord saith it; albeit I have not spoken? Therefore thus saith the Lord God; Because ye have spoken vanity, and seen lies, therefore, behold, I am against you, saith the Lord God. And mine hand shall be upon the prophets that see vanity, and that divine lies: they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel; and ye shall know that I am the Lord God. Because, even because they have seduced my people, saying, Peace; and there was no peace; and one built up a wall, and, lo, others daubed it with untempered mortar: Say unto them which daub it with untempered mortar, that it shall fall: there shall be an overflowing shower; and ye, O great hailstones, shall fall; and a stormy wind shall rend it. Lo, when the wall is fallen, shall it not be said unto you, Where is the daubing wherewith ye have daubed it? Therefore thus saith the Lord God; I will even rend it with a stormy wind in my fury; and there shall be an overflowing shower in mine anger, and great hailstones in my fury to consume it. So will I break down the wall that ye have daubed with untempered mortar, and bring it down to the ground, so that the foundation thereof shall be discovered, and it shall fall, and ye shall be consumed in the midst thereof: and ye shall know that I am the Lord. Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered mortar, and will say unto you, The wall is no more, neither they that daubed it; To wit, the prophets of Israel which prophesy concerning Jerusalem, and which see visions of peace for her, and there is no peace, saith the Lord God. Ezekiel 13:7–16.
Kamu nteʔe nnyɔŋsɔŋ eken, ngga kamu nteʔe ndɔk ya boŋ, wa akaa a ne, Nkɔm a yi? Ataŋŋa m ma yi. Ntenee, nyaa Nkɔm Nyame a ne: Nsoo kamu nteʔe byaaŋ, na kamu nteʔe minnaaŋ, ntenee, le, me ne kɛ kam, a ne Nkɔm Nyame. Na nkɔɔ me e ba nso anyiibɔk abaaŋ ba nteʔe byaaŋ, na ba nteʔe ndɔk ya minnaaŋ: ba kɛ bɛgɛgɛ keŋ nsaŋ mebii me, wo ba kɛ bɔl bɔtɔŋ e wɔtɔŋ ya ndap Israel, wo ba kɛ nyi e nsɛ ya Israel; na kamu e yi nyɛ me me Nkɔm Nyame. Nsoo, eeh nsoo, ba kɔm mebii me e nyɔŋ, ba ne, Nfɔŋ; a nfɔŋ a taa a bo. Na motoom a bɔl nkɔŋ, na le, banyi ba taa yi e ntɔk ya matɔŋ ma nyaa a boŋ. Yi e ba baa taa yi e ntɔk ya matɔŋ ma nyaa a boŋ ne, A e kwɔ; mbuŋ ya ntooŋ e yi; na kamu, ee mabaa ma nkooŋ ma minlɛl, kamu e kwɔ; na mpuŋ ya nguuŋ e nyɛŋ a. Le, ngga nkɔŋ a kwɔ, ba kɛ yi e kam ne, Ntɔk yi kamu taa yi a bo e wɛ? Ntenee, nyaa Nkɔm Nyame a ne: Me e nyɛŋ a na mpuŋ ya nguuŋ e nkwaŋ me; na mbuŋ ya ntooŋ e yi e nkɔl me; na mabaa ma nkooŋ ma minlɛl e yi e nkwaŋ me mɔɔm a mɛn a. Ntenee me e bɔl nkɔŋ yi kamu taa yi e ntɔk ya matɔŋ ma nyaa a boŋ, na me e sɔŋ yi si a nsɛ, ntenee nsilaŋ yi e bɔtɔŋ; na yi e kwɔ, na kamu e mia e atɛŋ yi; na kamu e yi nyɛ me me Nkɔm. Ntenee me e maa nkwaŋ me mɛn a nkɔŋ yi e nso, na e nso ba baa taa yi e ntɔk ya matɔŋ ma nyaa a boŋ, na me e yi e kam ne, Nkɔŋ yi a taa a bo, wo ba baa taa yi a bo mɔɔm ba taa a bo; ba ne, anyiibɔk ba Israel baa yi nkɔm e nso Jerusalem, na baa nteʔe e nso yi minteʔe ma nfɔŋ, a nfɔŋ a taa a bo, a ne Nkɔm Nyame. Ezekiel 13:7–16.
The falsehood and lies which the scornful men in Jerusalem hide beneath in Isaiah chapters twenty-eight and twenty-nine are ultimately judged and destroyed by the “overflowing scourge.”
Kepalsuan dan dusta yang disembunyikan oleh orang-orang pencemooh di Yerusalem dalam Yesaya pasal dua puluh delapan dan dua puluh sembilan pada akhirnya dihakimi dan dibinasakan oleh “cemeti yang melimpah”.
Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:17, 18.
Penghakiman juga akan Kuletakkan menurut tali pengukur, dan kebenaran menurut batu duga; dan hujan es akan menyapu bersih tempat perlindungan dusta, dan air akan melimpahi tempat persembunyian. Dan perjanjianmu dengan maut akan dibatalkan, dan persetujuanmu dengan neraka tidak akan tetap teguh; apabila cemeti yang meluap itu melintas, maka kamu akan diinjak-injak olehnya. Yesaya 28:17, 18.
Isaiah’s “overflowing scourge” is Ezekiel’s “overflowing shower,” that is brought upon those who have “divined lies,” by presenting a “vain vision” and by claiming “the Lord saith it,” “albeit” the Lord had “not spoken.” The “lie” that the ancient men hide under is represented as something they claim that the Lord had spoken, so it is a “lie” about God’s Word. Either they have identified a doctrine from God’s Word as error, or they have erroneously claimed that God directed their understanding (God had spoken), upon a doctrine of the Bible.
“Pukulan cemeti yang melimpah” dalam Yesaya ialah “hujan lebat yang melimpah” dalam Yehezkiel, yang didatangkan ke atas mereka yang telah “meramal dusta,” dengan mengemukakan “penglihatan yang sia-sia” dan dengan mendakwa “Tuhan berfirman demikian,” “padahal” Tuhan “tidak berfirman.” “Dusta” yang menjadi tempat berlindung orang-orang zaman dahulu itu digambarkan sebagai sesuatu yang mereka dakwakan bahawa Tuhan telah firmankan, maka itu ialah suatu “dusta” tentang Firman Tuhan. Sama ada mereka telah mengenal pasti suatu doktrin daripada Firman Tuhan sebagai kesalahan, atau mereka telah secara keliru mendakwa bahawa Tuhan telah mengarahkan pengertian mereka (Tuhan telah berfirman) berkenaan suatu doktrin Alkitab.
The “lie” that arrived in 1931, was a claim that Sister White had endorsed the false view of “the daily,” in the book of Daniel. The false view that “the daily,” represents Christ’s sanctuary ministry was premised upon a “lie” which claimed that in 1910, Ellen White had informed A. G. Daniells that he and Prescott’s view of “the daily,” representing Christ’s sanctuary ministry was actually correct, in spite of her direct written words to the contrary.
“Kichek” liofika mwaka 1931, lilikuwa dai kwamba Dada White alikuwa ameidhinisha mtazamo wa uongo wa “sadaka ya daima,” katika kitabu cha Danieli. Mtazamo huo wa uongo kwamba “sadaka ya daima,” inawakilisha huduma ya Kristo katika patakatifu ulitegemezwa juu ya “uongo” uliodai kwamba mwaka 1910, Ellen White alikuwa amemjulisha A. G. Daniells kwamba mtazamo wake na wa Prescott kuhusu “sadaka ya daima,” kuwa inawakilisha huduma ya Kristo katika patakatifu, ulikuwa kwa kweli sahihi, licha ya maneno yake ya moja kwa moja ya maandishi yaliyosema kinyume chake.
The false view of “the daily,” that was then (1931) established within Laodicean Adventism, became the theological foundation which was employed to build a message that is described by Ezekiel as “peace and safety.” The various arguments that are employed to uphold the false foundation are the various counterfeit coins and jewels that Miller saw in his dream. By the end of his dream his original jewels are fully covered with counterfeits and rubbish, and the rubbish and counterfeit jewels and coins represent the message that was based upon their foundational error that “the daily” represents Christ’s sanctuary ministry.
Mówiwa gāmāla ga “the daily,” de maheneka (1931) donga Laodicean Adventism ko samudāyi kerē, iye teologiye pihituwak bawa paṭan gatta, ēya Ezekiel visin “sāmayata hā ārakṣāwata” lesa vivarā kerena pāṇividayak godanagīmata yoda ganna ladi. Ehi boru pihituwata pihita dīma sandahā yodāganna vividha tarkayan vana eya, Miller tama sihinaye dækka boru kāsī hā minikæṅgi vividha ākāraya. Ohuge sihinayē avasāna vana vita, ohuge mul minikæṅga siyalla boru minikæṅga hā kuḍu-kasaḷin sampūrṇayenma vasa giyēya, ema kuḍu-kasaḷa saha boru minikæṅga hā kāsī nivēdanaya karanne, ovunge mul waradaya vana “the daily” kiyanne Kristusge sāntuāri sevaya yayi yana pihitā gatta pāṇividayayi.
In Ezekiel’s passage the rubbish and counterfeit jewels is represented as a “wall” that has been built with a cement that is so weak it cannot hold up under the stress of the “stormy wind” or the “overflowing shower.”
Dalam petikan Yehezkiel, sampah dan permata palsu itu digambarkan sebagai suatu “tembok” yang telah dibina dengan bahan pengikat yang begitu lemah sehingga tidak dapat bertahan di bawah tekanan “angin ribut” atau “hujan lebat.”
The disobedient prophet from Judah that rebuked Jeroboam, ultimately died between an “ass” and a “lion”. The lion represents Babylon and the ass represents Islam. The two doctrines which Laodicean Adventism cannot see, that are represented by the death of the disobedient prophet are the message of the papacy (the lion), and the message of Islam of the third Woe (the ass).
Nabi dari Yehuda yang tidak taat, yang telah menegur Yerobeam, akhirnya mati di antara seekor “keledai” dan seekor “singa”. Singa melambangkan Babel dan keledai melambangkan Islam. Dua doktrin yang tidak dapat dilihat oleh Adventisme Laodikea, yang dilambangkan oleh kematian nabi yang tidak taat itu, ialah pekabaran tentang kepausan (singa), dan pekabaran tentang Islam dari Malapetaka yang ketiga (keledai).
Ezekiel’s “stormy wind,” is a symbol of Isaiah’s “rough wind that is stayed” in “the day of the east wind” in chapter twenty seven. Ezekiel’s “stormy wind” is also the “four winds” of Revelation chapter seven, that are held until God’s servants are sealed. Ezekiel’s “stormy wind” is his message from the “four winds” in chapter thirty-seven, that brings the dead dry bones to life as a mighty army. Ezekiel’s “stormy wind” that brings down the “wall built with untempered mortar,” is the latter rain message of the third Woe.
Umoya kaHezekeli “oyisiphepho” uwuphawu “lomoya olukhahlamezayo obanjwayo” ka-Isaya “ngosuku lomoya wasempumalanga” esahlukweni samashumi amabili nesikhombisa. “Umoya oyisiphepho” kaHezekeli futhi uyiyo “imimoya emine” yesAmbulo isahluko sesikhombisa, ebambwayo kuze kube yilapho izinceku zikaNkulunkulu zibekwa uphawu. “Umoya oyisiphepho” kaHezekeli futhi ungumyalezo wakhe ovela “emimoyeni emine” esahlukweni samashumi amathathu nesikhombisa, oletha amathambo omile afileyo ekuphileni njengempi enamandla. “Umoya oyisiphepho” kaHezekeli owehlisa “udonga olwakhiwe ngodaka olungaxutshiwe kahle,” ungumyalezo wemvula yokugcina woMaye wesithathu.
Ezekiel’s “overflowing shower” is a symbol of the papacy, and more specifically it is the symbol of the period of the Sunday law crisis which begins at the soon-coming Sunday law in the United States. The disobedient prophet from Judah that died between the ass and the lion, represented the death of Laodicean Adventism that takes place between September 11, 2001, at the arrival of the ass (the third woe), and the soon-coming Sunday law (the lion). Laodicean Adventism’s death occurs during the sealing of the one hundred and forty-four thousand that began when the nations were angered, yet held in check on September 11, 2001, and concludes at the soon-coming Sunday law. Their death, as illustrated by the disobedient prophet, is brought about because they returned to the methodology of apostate Protestantism, though they had been directly informed to never return to the “assembly of mockers.”
“Цутгалант аадар” хэмээх Езекиелийн дүрслэл нь папын засаглалыг бэлгэддэг бөгөөд илүү тодруулбал, энэ нь Америкийн Нэгдсэн Улсад тун удахгүй гарах Ням гаргийн хуулиар эхлэх Ням гаргийн хуулийн хямралын үеийн бэлгэдэл юм. Илжиг ба арслангийн хооронд үхсэн Иудагаас ирсэн дуулгаваргүй эш үзүүлэгч нь 2001 оны 9 дүгээр сарын 11-нд илжиг (гурав дахь гай) хүрч ирснээс эхлэн, тун удахгүй гарах Ням гаргийн хууль (арслан) хүртэлх хугацаанд тохиох Лаодикийн Адвентизмын үхлийг төлөөлсөн. Лаодикийн Адвентизмын үхэл нь 2001 оны 9 дүгээр сарын 11-нд үндэстнүүд уурсан хилэгнэсэн боловч тогтоон баригдсан үед эхэлсэн нэг зуун дөчин дөрвөн мянгыг тамгалах явцын туршид болж, тун удахгүй гарах Ням гаргийн хуулиар төгсөнө. Дуулгаваргүй эш үзүүлэгчээр дүрслэгдсэнчлэн, тэдэнд “дооглогчдын цугларалт” руу хэзээ ч буцаж болохгүй гэж шууд сануулсан атлаа, урвагч Протестантизмын арга зүй рүү эргэн орсон учраас тэдний үхэл авчирсан юм.
Their death occurs in the history of the sealing of the one hundred and forty-four thousand. As soon as God’s people are sealed, the destroying angels begin their work. From September 11, 2001 unto the soon-coming Sunday law the judgment of the living is accomplished in God’s church, for judgment begins in Jerusalem, and it begins with the ancient men that were to be the guardians of the people, but who had abandoned their responsibilities over four generations. Those who receive the seal in that period are the ensign that is lifted up to the nations. They are sealed before the soon-coming Sunday law for the only way God’s other flock can be warned is by seeing men and women in the Sunday law crisis who have the seal of God.
Kematian mereka berlaku dalam sejarah pemeteraian seratus empat puluh empat ribu itu. Sebaik sahaja umat Tuhan dimeteraikan, malaikat-malaikat pembinasa mula melaksanakan pekerjaan mereka. Dari 11 September 2001 hingga kepada undang-undang hari Ahad yang akan segera datang, penghakiman orang hidup disempurnakan dalam gereja Tuhan, kerana penghakiman bermula di Yerusalem, dan ia bermula dengan orang-orang tua yang sepatutnya menjadi penjaga umat itu, tetapi yang telah meninggalkan tanggungjawab mereka sepanjang empat generasi. Mereka yang menerima meterai dalam tempoh itu ialah panji yang diangkat kepada bangsa-bangsa. Mereka dimeteraikan sebelum undang-undang hari Ahad yang akan segera datang, kerana satu-satunya cara kawanan Tuhan yang lain dapat diberi amaran adalah dengan melihat lelaki dan perempuan dalam krisis undang-undang hari Ahad yang memiliki meterai Tuhan.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Kerja Roh Kudus nyaéta ngayakinkeun dunya ngeunaan dosa, ngeunaan kabeneran, jeung ngeunaan pangadilan. Dunya ngan bisa dipépéling ku ningali jalma-jalma anu percaya kana bebeneran disucikeun ku bebeneran, hirup nurutkeun prinsip-prinsip anu luhur jeung suci, némbongkeun dina harti anu luhur tur mulya garis pamisah antara jalma-jalma anu ngajaga parentah-parentah Allah, jeung jalma-jalma anu ngalalaworakeunana ku nginjeumkeunana handapeun sukuna. Pangudusan ku Roh nandakeun bédana antara jalma-jalma anu miboga meterai Allah, jeung jalma-jalma anu ngajaga poé pangaso palsu. Nalika ujian datang, bakal kaciri kalayan écés naon éta tanda sato galak. Éta nyaéta ngajaga poé Minggu. Jalma-jalma anu sanggeus ngadéngé bebeneran, terus nganggap poé ieu suci, ngagem tandatangan manusa dosa, anu nyangka rék ngarobah waktu-waktu jeung hukum-hukum.” Bible Training School, 1 Désémber 1903.
The death of Laodicean Adventism is accomplished during the history of the latter rain, that began to sprinkle on September 11, 2001, and is poured out without measure at the soon-coming Sunday law, when God has established and then lifts up as an ensign a people who have been sealed for eternity.
Kematian Adventisme Laodikia disempurnakan selama sejarah hujan akhir, yang mulai merintik pada 11 September 2001, dan dicurahkan tanpa ukuran pada hukum Minggu yang segera datang, ketika Allah telah menegakkan dan kemudian mengangkat sebagai panji suatu umat yang telah dimeteraikan untuk kekekalan.
In that period of time, those in Laodicean Adventism that are preparing for, and will receive the mark of the beast, are represented by the twenty-five men bowing to the sun in Ezekiel chapter eight. They are those who have accepted Ezekiel’s false “peace and safety” message, that represents a counterfeit of the true latter rain message, that is being proclaimed by the true watchmen in that history. The foundation of that false latter rain message is the identification that “the daily” in the book of Daniel is a symbol of Christ, when it is actually a symbol of Satan. That false foundational belief is the doctrine that the “scornful men that rule the people of Jerusalem” employ to erect their untempered wall.
Panas masa itu, mereka dalam Adventisme Laodikia yang sedang bersiap untuk menerima, dan yang akan menerima, tanda binatang itu dilambangkan oleh dua puluh lima orang yang sujud menyembah matahari dalam Yehezkiel pasal delapan. Mereka adalah orang-orang yang telah menerima pekabaran palsu “damai dan aman” dari Yehezkiel, yang merupakan tandingan palsu dari pekabaran hujan akhir yang benar, yang sedang diberitakan oleh para penjaga yang benar dalam sejarah itu. Dasar dari pekabaran hujan akhir yang palsu itu adalah pengenalan bahwa “yang tetap” dalam kitab Daniel adalah lambang Kristus, padahal sebenarnya itu adalah lambang Setan. Kepercayaan dasar yang palsu itu adalah doktrin yang dipakai oleh “orang-orang pencemooh yang memerintah bangsa yang di Yerusalem” untuk mendirikan tembok mereka yang tidak ditempa.
The identification of “the daily,” as a symbol of Christ was historically put in place by a “lie,” in 1931. From then onward the untempered wall of counterfeit coins and jewels was erected. That “wall” is destined to come down when the dirt brush man arrives to thoroughly purge His floor. That purging is accomplished in the prophetic period of history between the “stormy wind” (the ass of September 11, 2001), and the “overflowing showers” (the lion of the soon-coming Sunday law). In that history the disobedient prophet is slain and buried in the tomb of the false prophet of Bethel. Sister White identifies the “wall” of prophecy as the law of God.
Ikiranga ca “ca buri musi,” nk’ikimenyetso ca Kristo, cashizweho mu mateka biciye ku “kinyoma,” mu 1931. Kuva ico gihe, uruzitiro rutavomerewe rw’amahera y’amatamakazi n’amabuye y’agaciro y’ikinyoma rwarubatswe. Urwo “ruzitiro” rugenwe gusenyuka igihe umukozi afise uburoso bwo gukuraho umwanda azoza kweza neza ikibanza ciwe co gukuburirwamwo. Ukwo kwezwa kurangurwa mu kiringo c’ubuhanuzi c’amateka kiri hagati y’“umuyaga ukomeye” (indogoba yo ku wa 11 Nyakanga 2001), n’“imvura zisesa cane” (intambwe y’itegeko ryo ku wa Mungu rigiye kuza vuba). Muri ayo mateka umuhanuzi atagamburuka aricwa kandi agahambwa mu mva y’umuhanuzi w’ikinyoma w’i Beteli. Mushiki waacu White yerekana ko “uruzitiro” rw’ubuhanuzi ari ivyagezwe vy’Imana.
“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.
“Nabi di sini menggambarkan suatu umat yang, pada masa kemurtadan umum dari kebenaran dan keadilan, berusaha memulihkan asas-asas yang menjadi dasar kerajaan Allah. Mereka adalah para pembaik dari suatu kebocoran yang telah dibuat dalam hukum Allah—tembok yang telah Ia tempatkan di sekeliling orang-orang pilihan-Nya untuk perlindungan mereka, dan ketaatan kepada ajaran-ajarannya tentang keadilan, kebenaran, dan kemurnian harus menjadi perlindungan mereka yang kekal.
“In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 678.
“Ka mantoi puanthuam tak zetin zawng a nei loh thuin, zawlnei chuan kulh siamtu an ni a, he a bangphahatu hnam tlawmte hna bik chu a sawi chhuak a. ‘Nangin Sabbath ni atanga i ke chu i hawisan a, Ka ni thianghlimah i lawmna i tih loh chuan; tin, Sabbath chu nuam i tiin, Lalpa thianghlim ni chu zahawm i tiin; amah chu i chawi zui ang a, i kawngte i zui lovin, i lawmna i zawng lovin, i thu ngei i sawi loh chuan: chutichuan Lalpaah i lawm ang a; Kei chuan lei hmun sang berte chungah ka chuan tir ang che a, i pa Jakoba ro hlu chu ka eihtir ang che: Lalpa ka thla chuan a sawi tawh si a.’ Isaiah 58:13, 14.” Prophets and Kings, 678.
The beginning of the fourth generation of Adventism is marked by the publication of a book, as was the beginning of the third generation. The third generation began with the publication of W. W. Prescott’s, The Doctrine of Christ, and that generation ended with the publication of Questions on Doctrine. The Doctrine of Christ presented a gospel that was purposely void of the Millerite prophetic message. Questions on Doctrine presented a gospel that denied the work of sanctification that is accomplished by Christ. The Doctrine of Christ removed the light of the (chazon) vision of prophetic history, and Questions on Doctrine removed the light of the (Mareh) vision of Christ’s “appearance”.
Mwanzo wa kizazi cha nne cha Waadventista unawekwa alama kwa kuchapishwa kwa kitabu, kama ilivyokuwa kwa mwanzo wa kizazi cha tatu. Kizazi cha tatu kilianza kwa kuchapishwa kwa The Doctrine of Christ cha W. W. Prescott, na kizazi hicho kilimalizika kwa kuchapishwa kwa Questions on Doctrine. The Doctrine of Christ iliwasilisha injili ambayo kwa makusudi ilikuwa tupu bila ujumbe wa kiunabii wa Millerite. Questions on Doctrine iliwasilisha injili iliyokana kazi ya utakaso inayotimizwa na Kristo. The Doctrine of Christ iliondoa nuru ya njozi ya (chazon) ya historia ya kiunabii, na Questions on Doctrine ikaondoa nuru ya njozi ya (Mareh) ya “kuonekana” kwa Kristo.
In between those two books the false latter rain message represented by the “women weeping for Tammuz” was developed. It was in that history that the “lie of 1931,” was promoted. That third generation (abomination) is also represented by the compromise of the third church of Pergamos. The symbol of compromise in the third church, identifies the work of seeking accreditation from the worldly institutions that dictated rules for theology and rules for medicine. It was in the third generation that the compromise of truth was accomplished, which included the introduction and emphasis on the use of Bibles that had been translated from corrupted manuscripts.
Di antara kedua buku itu, pekabaran hujan akhir palsu yang dilambangkan oleh “perempuan-perempuan yang menangisi Tammuz” telah dikembangkan. Dalam sejarah itulah “dusta tahun 1931” dipromosikan. Generasi ketiga itu (kejijikan) juga dilambangkan oleh kompromi jemaat ketiga, yaitu Pergamus. Lambang kompromi dalam jemaat ketiga itu menandai pekerjaan mencari akreditasi dari lembaga-lembaga duniawi yang menetapkan aturan bagi teologi dan aturan bagi pengobatan. Pada generasi ketiga itulah kompromi terhadap kebenaran terlaksana, yang mencakup pengenalan dan penekanan pada penggunaan Alkitab-Alkitab yang telah diterjemahkan dari naskah-naskah yang telah dirusakkan.
In 1957, the book Questions on Doctrine, represented a capitulation of the primary truth of the gospel. That truth being Jesus died to save us “from” sin, but he did not die to save us “in” sin. The Catholic and apostate Protestant teaching that a man cannot be obedient to God’s Word is Satan’s eternal argument. Man can, and must be obedient to God’s Word, even if Satan claims that “thou shall not surely die.” The fallen apostate Protestant view that men cannot overcome sin, and therefore men cannot be obedient to God’s law until Jesus magically transforms them into obedient robots at His second coming, was incorporated into the teachings of the book Questions on Doctrine.
Mu 1957, buku *Questions on Doctrine* iimirira ukwemera gutsindwa kw’ukuri kw’ibanze kw’ubutumwa bwiza. Ukwo kuri ni uku: Yesu yapfuye kugira ngo adukize “kuva” mu cyaha, ariko ntiyapfuye kugira ngo adukize “mu” cyaha. Inyigisho ya Gatolika n’iy’Abaporotesitanti bayobye ivuga ko umuntu adashobora kumvira Ijambo ry’Imana ni yo mpaka y’iteka ya Satani. Umuntu ashobora kandi agomba kumvira Ijambo ry’Imana, nubwo Satani yaba avuga ati: “ntimuzapfa rwose.” Uko kureba kw’Abaporotesitanti bayobye baguye, kuvuga ko abantu badashobora kunesha icyaha, bityo rero ko abantu badashobora kumvira amategeko y’Imana kugeza ubwo Yesu abazahindurira mu buryo bw’igitangaza bakaba nk’imashini zumvira igihe cyo kuza kwe kwa kabiri, kwinjijwe mu nyigisho z’igitabo *Questions on Doctrine*.
In 1957, the fourth generation of Laodicean Adventism began, and its untempered wall (law), had been established, thus providing the logic that will allow the twenty-five ancient men to bow to the sun at the conclusion of the time of the sealing of the one hundred and forty-four thousand. That untempered wall, which is the belief that keeping the law of God is impossible, is swept away when the “wall” of separation of Church and State is removed, at the soon-coming Sunday law. The Sunday law is the overflowing showers, or as Isaiah expresses it, it is the overflowing scourge, and that flood begins at the soon-coming Sunday law in the United States.
Ka 1957, moloko wa bone wa Boeteledipele jwa Laodikea bo ne jwa simologa, mme lobota lwa jone lo lo sa kalakweng (molao), lo ne lo setse lo tlhomiwe, ka jalo lo naya tlhaloganyo e e tla letlang banna ba bogologolo ba le masome a mabedi le botlhano go ikobela letsatsi kwa bokhutlong jwa nako ya go kanela ba ba dikete di le lekgolo le masome a manè le bonè. Lobota loo lo lo sa kalakweng, lo e leng tumelo ya gore go boloka molao wa Modimo ga go kgonege, lo phimolwa fa “lobota” lwa kgaogano fa gare ga Kereke le Puso lo tlosiwa, ka molao wa Tshipi o o tlang ka bonako. Molao wa Tshipi ke dipula tse di elelang ka bontsi, kgotsa jaaka Isaia a tlhalosa, ke petso e e elelang ka bontsi, mme morwalela oo o simolola ka molao wa Tshipi o o tlang ka bonako kwa United States.
At the Sunday law in the United States the enemy (the pope) comes in “as a flood” (the overflowing scourge), and it is then that “the ensign” is lifted up against him. It is then that the “untempered wall” that Laodicean Adventism erected upon the false application of “the daily” is swept away.
Pada masa undang-undang hari Ahad di Amerika Syarikat, musuh (paus) datang “seperti air bah” (bala yang melimpah), dan pada ketika itulah “panji-panji” diangkat menentangnya. Pada ketika itulah “tembok yang tidak ditemper” yang didirikan oleh Adventisme Laodikia atas penerapan palsu tentang “the daily” disapu lenyap.
According to their deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies; to the islands he will repay recompense. So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and forever. Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Isaiah 59:18–60:3.
Mengikut perbuatan mereka, demikianlah Ia akan membalas: murka kepada para lawan-Nya, ganjaran kepada musuh-musuh-Nya; kepada pulau-pulau Ia akan membalas ganjaran. Maka mereka akan takut akan nama TUHAN dari sebelah barat, dan akan kemuliaan-Nya dari terbitnya matahari. Apabila musuh datang seperti air bah, Roh TUHAN akan mengangkat panji terhadapnya. Dan Penebus akan datang ke Sion, dan kepada mereka yang berbalik daripada pelanggaran dalam Yakub, firman TUHAN. Mengenai Aku, inilah perjanjian-Ku dengan mereka, firman TUHAN: Roh-Ku yang ada atasmu, dan firman-firman-Ku yang telah Kutaruh dalam mulutmu, tidak akan meninggalkan mulutmu, ataupun mulut keturunanmu, ataupun mulut keturunan daripada keturunanmu, firman TUHAN, dari sekarang sampai selama-lamanya. Bangkitlah, bercahayalah; kerana terangmu telah datang, dan kemuliaan TUHAN telah terbit atasmu. Kerana, lihatlah, kegelapan akan meliputi bumi, dan kegelapan pekat bangsa-bangsa: tetapi TUHAN akan terbit atasmu, dan kemuliaan-Nya akan kelihatan atasmu. Dan bangsa-bangsa lain akan datang kepada terangmu, dan raja-raja kepada cahaya fajar terbitmu. Yesaya 59:18–60:3.
The Gentiles come to the light when God’s glory is upon His people, and this occurs when the enemy comes in as a flood. When that enemy comes in God lifts up a standard (ensign) against him. The glory of the Lord that is upon those people who the Gentiles respond to, is His character, and His character does not sin. It is a false peace and safety message that teaches that men and women cannot overcome sin. That message is a false latter rain message that is proclaimed during the time of the true latter rain message, which arrived on September 11, 2001. That false message is a false message concerning God’s law, which is the “wall.” That false doctrine is represented in the book Questions on Doctrine, that marked the arrival of Laodicean Adventism’s fourth and final generation.
Bangsa-bangsa lain datang kepada terang itu apabila kemuliaan Tuhan ada atas umat-Nya, dan hal ini berlaku apabila musuh datang bagaikan air bah. Apabila musuh itu datang, Allah mengangkat suatu panji (lambang) menentangnya. Kemuliaan Tuhan yang ada atas umat itu, yang kepadanya bangsa-bangsa lain memberi respons, ialah tabiat-Nya, dan tabiat-Nya tidak berbuat dosa. Suatu pekhabaran damai dan aman yang palsu mengajarkan bahawa lelaki dan perempuan tidak dapat mengatasi dosa. Pekhabaran itu ialah pekhabaran hujan akhir yang palsu yang diberitakan pada waktu pekhabaran hujan akhir yang benar, yang tiba pada 11 September 2001. Pekhabaran palsu itu ialah suatu pekhabaran palsu mengenai hukum Allah, iaitu “tembok” itu. Doktrin palsu itu dilambangkan dalam buku Questions on Doctrine, yang menandai ketibaan generasi keempat dan terakhir Adventisme Laodikia.
On September 11, 2001, the four rebellions of Laodicean Adventism arrived to test that final generation with the sins of their fathers. On that date God directed His people to return to Jeremiah’s old paths, that they might understand and accept the foundational message represented as Miller’s jewels. If they did so, they would find the latter rain, which Jeremiah called the “rest.” The call to return to the old paths was a repetition of the test that produced the rebellion of 1863.
Ka la 11 September, 2001, ki saw tylli ki jingialeh pyrshah jong ka Laodicean Adventism ki la wan ban tynjuh ia kata ka pateng kaba khatduh da ki pop jong ki kpa jong ki. Ha kata ka tarik U Blei u la ialam ia ki briew jong U ban phai biang sha ki lynti barim jong u Jeremiah, ba kin lah ban sngewthuh bad pdiang ia ka khubor nongrim kaba la mihkhmat da ki maw kordor jong u Miller. Lada ki leh kumta, kin shem ia u slap uba khatduh, ia uba u Jeremiah u la khot ka “jingjahthait.” Ka jingkhot ban phai sha ki lynti barim ka long ka jingiasyllok biang ia ka jingtynjuh kaba la pynmih ia ka jingialeh pyrshah jong u snem 1863.
On September 11, 2001, which is Isaiah’s “day of the east and rough wind” the “song of the vineyard” was to be sung, by those who in Revelation chapter fourteen, verse three and also in chapter fifteen, verse three sing the song of Moses and the Lamb. That song is the Laodicean message that identifies that the former chosen people were then being passed by, for God was then in the process of giving His vineyard to men and women that would bring forth the intended fruits of the vineyard. That vineyard message is the message to Laodicea, which was the message presented by Jones and Waggoner at the rebellion of 1888.
Ka la 11 Loetse, 2001, e leng “letsatsi la bochabela le moea o matla” la Esaia, “pina ea serapa sa morara” e ne e lokela ho binoa ke bao ho Tšenolo khaolo ea leshome le metso e mene, temana ea boraro, hape le khaolong ea leshome le metso e mehlano, temana ea boraro, ba binang pina ea Moshe le ea Konyana. Pina eo ke molaetsa oa Laodisea o tsebisang hore batho ba pele ba khethiloeng ka nako eo ba ne ba fetoloa, hobane ka nako eo Molimo o ne a le mosebetsing oa ho nea serapa sa Hae sa morara banna le basali ba neng ba tla hlahisa litholoana tse reriloeng tsa serapa sa morara. Molaetsa oo oa serapa sa morara ke molaetsa o eang ho Laodisea, oo e neng e le molaetsa o hlahisitsoeng ke Jones le Waggoner bofetoheling ba 1888.
On September 11, 2001, the latter rain began, and in the debate of Habakkuk chapter two it identifies a class who presented the message of the two tables, for they had returned to Jeremiah’s old paths and were receiving the “rest and refreshing,” that Isaiah identifies is brought upon those whose methodology is “line upon line.” The debate they were involved in was in opposition to a false latter rain message, represented by the “women weeping for Tammuz,” which encouraged the sleeping Laodicean people with a peace and safety message.
Ka Septemba 11, 2001, pula ea morao ea qala, ’me khang ea Habakuke khaolo ea bobeli e supa sehlopha se ileng sa hlahisa molaetsa oa matlapa a mabeli, hobane se ne se khutletse litseleng tsa khale tsa Jeremia, ’me se ne se amohela “phomolo le khatholoho,” tseo Esaia a li supang hore li tlisoa holim’a bao mokhoa oa bona e leng “mola holim’a mola.” Khang eo ba neng ba ameha ho eona e ne e le khahlanong le molaetsa oa bohata oa pula ea morao, o emeloang ke “basali ba llelang Tammuse,” o neng o khothatsa batho ba Laodisea ba robetseng ka molaetsa oa khotso le polokeho.
The peace and safety message claims that it is impossible for men and women not to sin, and therefore God can and will only justify them “in” their sins. The scornful men claim their peace and safety message is the true message of justification by faith, that Jones and Waggoner presented, but it leaves off the truth that he who God justifies, He also sanctifies, for God did not die to save people in their sins, but from their sins.
Mesej damai dan aman mendakwa bahawa mustahil bagi lelaki dan perempuan untuk tidak berbuat dosa, dan oleh itu Allah hanya dapat dan akan membenarkan mereka “di dalam” dosa-dosa mereka. Orang-orang yang mengejek itu mendakwa bahawa mesej damai dan aman mereka ialah mesej sebenar tentang pembenaran oleh iman, yang telah dikemukakan oleh Jones dan Waggoner, namun mesej itu mengabaikan kebenaran bahawa orang yang dibenarkan oleh Allah, dia juga dikuduskan-Nya, kerana Allah tidak mati untuk menyelamatkan manusia di dalam dosa-dosa mereka, melainkan daripada dosa-dosa mereka.
September 11, 2001, marked the beginning of the period of the sealing of the one hundred and forty-four thousand that concludes with one class receiving the seal of God, as represented by those who sigh and cry for the abominations in the church and in the land, and another class that have turned their backs upon the temple, where the final work of the third angel is being accomplished, and they are bowing to the sun. The history of the Millerites illustrates the history of the movement of the third angel, and in so doing the climax is about the message of the latter rain, and the experience it produces in those who choose to eat.
ថ្ងៃទី១១ ខែកញ្ញា ឆ្នាំ២០០១ បានកំណត់សម្គាល់ការចាប់ផ្តើមនៃរយៈពេលនៃការបោះត្រាមនុស្សមួយសែនបួនម៉ឺនបួនពាន់នាក់ ដែលបញ្ចប់ដោយមនុស្សមួយក្រុមទទួលបានត្រារបស់ព្រះ ដូចដែលត្រូវបានតំណាងដោយអ្នកដែលថ្ងូរ និងយំដោយសារអំពើគួរស្អប់ខ្ពើមទាំងឡាយនៅក្នុងពួកជំនុំ និងនៅក្នុងស្រុកដី ហើយមួយក្រុមទៀតបានបែរខ្នងចេញពីព្រះវិហារ ជាទីកន្លែងដែលកិច្ចការចុងក្រោយនៃទេវតាទីបីកំពុងត្រូវបានបំពេញ ហើយពួកគេកំពុងក្រាបថ្វាយបង្គំព្រះអាទិត្យ។ ប្រវត្តិនៃពួកមីឡឺរ៉ាយត៍បង្ហាញពីប្រវត្តិនៃចលនារបស់ទេវតាទីបី ហើយក្នុងការធ្វើដូច្នេះ កំពូលបំផុតនោះពាក់ព័ន្ធនឹងសារនៃភ្លៀងចុងក្រោយ និងបទពិសោធន៍ដែលវាបង្កើតឡើងនៅក្នុងអ្នកដែលជ្រើសរើសបរិភោគ។
We will continue this study in the next article.
Ndot yendekezyi yayi me long yis ma a nde yi.
“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.
“Ketidaksediaan untuk melepaskan pendapat yang telah diprasangkakan terlebih dahulu, dan untuk menerima kebenaran ini, menjadi dasar bagi sebagian besar penentangan yang dinyatakan di Minneapolis terhadap pekabaran Tuhan melalui Saudara-saudara Waggoner dan Jones. Dengan membangkitkan penentangan itu, Iblis berhasil menutup, dalam ukuran yang besar, dari umat kita kuasa khusus Roh Kudus yang Allah rindukan untuk karuniakan kepada mereka. Musuh itu menghalangi mereka daripada memperoleh keberkesanan yang sepatutnya dapat menjadi milik mereka dalam membawa kebenaran itu kepada dunia, sebagaimana para rasul memaklumkannya sesudah hari Pentakosta. Terang yang akan menerangi seluruh bumi dengan kemuliaannya itu telah ditentang, dan oleh tindakan saudara-saudara kita sendiri, dalam kadar yang besar, telah dijauhkan dari dunia.” Selected Messages, buku 1, 235.