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.”
Taariikhda reer Amor waxaa loo adeegsanayaa in lagu muujiyo wakhtiga cadhada Ilaah lagu fulinayo ka dhanka ah Adventisnimada La’odikaya. Walaasha White waxay tilmaamaysaa in wakhtiga Ilaah ee uu ku fulinayo ciqaabtiisu uu maalmaha ugu dambeeya la mid yahay sidii uu ahaa markii boqol iyo afartan iyo afarta kun la shaabadeeyo, sida uu ahaa markii Ilaah cadhadiisii ku soo dejiyey reer Amor. Waxay leedahay, “In kasta oo” quruunta reer Amor “ay caan ku ahayd sanamcaabudkooda iyo fasuqooda, haddana weli ma ay buuxin koobka xumaantooda... Abuuraha naxariista leh wuxuu diyaar u ahaa inuu u dulqaato xumaantooda ilaa qarnigii afraad. Markaas, haddii aan wax isbeddel ah oo wanaag u janjeedha la arkin, xukummadiisu waa inay ku soo dhacaan iyaga. Kan aan xad lahayn wuxuu weli si aan gef lahayn ula xisaabtamaa quruumaha oo dhan. Inta naxariistiisa lagu soo bandhigayo baaqyo toobadkeen, xisaabtan kani wuu furnaan doonaa; laakiin marka tirooyinku gaadhaan qaddar go’an oo Ilaah dejiyey, hawsha cadhadiisu way bilaabataa. Xisaabtu way xidhantaa. Dulqaadka rabbaaniga ahi wuu joogsadaa.”
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.
Walaashii Caddaan waxay si cad ula xidhiidhisaa adeegga cadhada Ilaah ee ka gees ah Adventism-ka La'odikiya inta lagu jiro tusaalaha Yexesqeel ee shaabadaynta boqol iyo afar iyo afartan kun, iyadoo muujinaysa in uu bilaabmayo marka koobkooda xumaantu buuxsamo, koobkuna uu gaadho buuxnaantiisa jiilka afraad. Macluumaadkan oo dhan waxaa lagu soo bandhigayaa macnaha guud ee araggii ka bilaabmay cutubka siddeedaad, kaas oo muujinaya afar karaahiyo oo isa sii taraya.
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.
Markaasuu wuxuu igu yidhi, Wiilka Aadanow, imminka indhahaaga u qaad xagga woqooyi. Sidaas daraaddeed ayaan indhahaygii u qaaday xagga woqooyi, oo bal eeg, dhanka woqooyi oo ku yiil albaabka meesha allabariga agtiisa waxaa iridda taallay sanamkan masayrka. Oo weliba wuxuu igu yidhi, Wiilka Aadanow, ma aragtaa waxa ay samaynayaan? kuwaasoo ah karaahiyooyinka waaweyn oo reer binu Israa'iil halkan ku falayaan, si aan uga fogaado meesheyda quduuska ah? Laakiinse haddana mar kale jeeso, oo waxaad arki doontaa karaahiyooyin ka sii waaweyn. Markaasuu i keenay iriddii barxadda; oo markaan eegay, bal eeg, derbiga waxaa ku yiil dalool. Markaasuu igu yidhi, Wiilka Aadanow, imminka derbiga qod; oo markaan derbiga qoday, bal eeg, waxaa halkaas ku yiil albaab. Oo wuxuu igu yidhi, Gudub, oo arag karaahiyooyinka sharka leh oo ay halkan ku samaynayaan. Sidaas daraaddeed ayaan gudaha u galay oo aan arkay; oo bal eeg, nooc kasta oo xamaarato ah, iyo dugaag karaahiyo leh, iyo sanamyada reer binu Israa'iil oo dhan, ayaa derbiga ku wareegsan lagu sawiray. Oo hortooda waxaa taagnaa toddobaatan nin oo waayeellada reer binu Israa'iil ah, oo dhexda waxay ka taagnaayeen Yacasaanyaah oo ahaa ina Shaafaan, nin kastana gacantiisa waxaa ku jiray fooxshidihiisii; oo qiiq weyn oo foox ah ayaa kor u kacayay. Markaasuu igu yidhi, Wiilka Aadanow, ma aragtay waxa waayeellada reer binu Israa'iil gudcurka ku sameeyaan, nin waluba qolalkii sanamadiisa? Waayo, waxay yidhaahdaan, Rabbigu nama arko; Rabbigu dhulkan wuu ka tegey. Oo haddana wuxuu igu yidhi, Mar kale jeeso, oo waxaad arki doontaa karaahiyooyin ka sii waaweyn oo ay samaynayaan. Markaasuu i keenay iriddii albaabka guriga Rabbiga oo xagga woqooyi u jeeday; oo bal eeg, halkaas waxaa fadhiyey dumar Tammuus u ooyaya.
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.
Markaasuu wuxuu igu yidhi, Ma aragtay tan, Wiilka Aadanow? Haddana mar kale jeeso, oo waxaad arki doontaa karaahiyooyin kuwan ka sii waaweyn. Oo wuxuu i geliyey barxadda gudaha ee guriga Rabbiga; oo bal eeg, albaabka macbudka Rabbiga agtiisa, inta u dhexaysa balbalada iyo meesha allabariga, waxaa joogay ku dhowaad shan iyo labaatan nin, iyagoo dhabarkooda u jeediyey macbudka Rabbiga, wejiyadooduna xagga bari bay u jeedeen; oo waxay qorraxda u caabudayeen xagga bari. Markaasuu igu yidhi, Ma aragtay tan, Wiilka Aadanow? Ma wax yar baa reer Yahuudah u ah inay sameeyaan karaahiyooyinkan ay halkan ku samaynayaan? Waayo, dalka waxay ka buuxiyeen dulmi, oo haddana way soo noqdeen inay iga cadhaysiiyaan; oo bal eeg, laanta sanka ayay saaraan. Sidaas daraaddeed aniguna cadho baan kula macaamiloon doonaa; ishaydu ma tudhi doonto, mana u naxariisan doono; oo in kastoo ay dhegahayga cod weyn ku qayliyaan, haddana ma maqli doono. Yexesqeel 8:15–18.
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.
Ka dib markii Yexesqeel loo tusay karaahiyadii ugu horraysay ee ahayd taagidda sanamka masayrka ee iridda laga soo galo albaabka meesha allabariga, waxaa loo sheegay in weliba la tusi doono karaahiyo ka sii waaweyn sanamka masayrka. Karaahiyadii labaad waxaa lagu muujiyey qolalka qarsoon, halkaas oo hoggaankii, oo lagu metelay odayaashii hore, ay baryo u bixinayaan, oo lagu metelay foox, isla markaana ay ku dhawaaqayaan in Rabbigu dhulka ka tegey oo uusan iyaga arkin. Laakiin Yexesqeel waxaa loo sheegay inuu arki doono karaahiyo ka sii waaweyn kuwaas.
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.
Karaahiyada saddexaad waxaa lagu matalay “haween u ooyaya Tammuus,” hase ahaatee weli waxaa jirta karaahiyo taas ka sii weyn, waayo karaahiyada afraad waxay tilmaamaysaa hoggaan ka kooban shan iyo labaatan nin oo qorraxda caabudaya, iyagoo dhabarka u jeediya macbudka.
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.
Karaahiyada afraad waxaa lagu dhawaaqayaa in “raggii waayeelka ahaa” ay “dalka rabshad ku buuxiyeen, oo ay mar kale u soo noqdeen inay iga cadhaysiiyaan; oo bal eeg, laanta ayay sankooda saareen.” “Maalinta kicinta” waa maalinta ay adeegga cadhada Ilaah bilaabato, sidii ay ugu bilaabatay reer binu Israa’iil hore markii ay diideen farriintii Yashuuca iyo Kaaleeb ee ku saabsanayd Dhulkii Ballanka. Diidmada farriinta shaabadayntu waxay calaamad u tahay goorta koobka xumaantu u buuxsamo Yeruusaalem. Yashuuca iyo Kaaleeb waxay matalaan kooxda yar, kuwaas oo ah inanka yar ee aaminka ah ee u taahaya oo u ooyaya karaahiyooyinka ka jira kaniisadda iyo dalka.
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.
Markaasaa Muuse iyo Haaruun wejiyadoodii bay ku dhaceen shirka oo dhan ee ururka reer binu Israa'iil hortiisa. Yashuuca ina Nuun, iyo Kaaleeb ina Yefunne, kuwaas oo ka mid ahaa kuwii dalka soo basaastay, dharkoodiina way jeexjeexeen. Oo waxay la hadleen shirkii reer binu Israa'iil oo dhan, iyagoo leh, Dalka aannu ku dhex marnay si aannu u soo baadhno waa dal aad iyo aad u wanaagsan. Haddii Rabbigu nagu farxo, markaasuu ina gelin doonaa dalkan oo ina siin doonaa; waa dal caano iyo malab la barwaaqaysan. Laakiin Rabbiga ha ku caasiyoobina, oo ha ka cabsanina dadka dalka deggan; waayo, iyagu waxay noo yihiin kibis; gaashaankoodii waa ka tegey, Rabbiguna wuu inala jiraa; ee ha ka cabsanina. Laakiinse shirkii oo dhammu waxay ku taliyeen in dhagaxyo lagu dilo. Markaasaa ammaantii Rabbigu ka muuqatay teendhadii shirka reer binu Israa'iil oo dhan hortooda. Oo Rabbigu wuxuu Muuse ku yidhi, Ilaa goormay dadkan i xumaynayaan? Oo ilaa goormay rumaysan waayaan, in kastoo calaamooyinkii aan ku dhex sameeyey oo dhan? Waxaan iyaga ku dhufan doonaa belaayo, oo dhaxalkana waan ka qaadi doonaa, adigana waxaan kaa dhigi doonaa quruun iyaga ka weyn oo ka xoog badan. Tirintii 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.
“Daandaansiga” ay fallaagadu keeneen ee ku xusan Tirintii, iyo weliba Yexesqeel, waxay ku salaysan tahay diidmada fallaagadu ka diideen inay qiraan “calaamooyinka” la muujiyey. “Calaamooyinkii” la diiday wakhtigii Muuse waxay ahaayeen “calaamooyinkii” astaan u ahaa muujinta xoogga Ilaah ee taariikhda Milleriyiinta. Israa’iiltii hore waxay Ilaah ka cadhaysiisay markay diidday “calaamooyinkii” muujinta xooggiisa ee ku jiray taariikhdoodii aasaasiga ahayd. Wakhtiga shaabadaynta boqol iyo afar iyo afartan kun, Israa’iilta casriga ahna sidoo kale waxay diiddaa (dhabarka u jeedisaa) isla taariikhda aasaasiga ah ee ahayd inay noqoto “calaamadda” u saamixi lahayd inay “gartaan” soo noqnoqoshada taariikhdii Qayladii Saqda Dhexe oo lagu soo celinayo maalmaha ugu dambeeya.
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.
Ilaah wuxuu u oggolaadaa fallaagada inay arkaan soo-noqnoqoshada muujinta xoogga Ilaah; waayo, soo-noqnoqoshada muujinta xoogga Ilaah waxay ahayd ma aha oo keliya roobka dambe, laakiin sidoo kale runta iyaga badbaadin lahayd haddii ay ka mid ahaan lahaayeen kuwa runta jecel.
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.
Aqoonsiga afarta karaahiyada ee ku xusan Yexesqeel siddeedaad inay yihiin astaamo matalaya afarta qarni ee Adventism-ka La'odikiya waa qayb ka mid ah farriinta uu furayo Libaaxa qabiilka Yahuudah maalmaha ugu dambeeya. Qarnigii kowaad wuxuu ka bilaabmay fallaagadii 1863, shan iyo labaatan sannadood dabadeedna, 1888, waxaa timid fallaagadii calaamadisay bilowgii qarnigii labaad oo lagu asteeyey summadda qolalka qarsoon. Kow iyo soddon sannadood dabadeed, 1919, daabacaaddii buuggii uu qoray W. W. Prescott ee cinwaankiisu ahaa, The Doctrine of Christ, ayaa calaamadisay bilowgii qarnigii saddexaad, kaas oo Yexesqeel u matalay haween u ooyaya Tammuus. Siddeed iyo soddon sannadood dabadeedna, 1957, markii la daabacay buuggii, Questions on Doctrine, ayaa yimid qarnigii afraad, kaas oo tilmaamaya wakhtiga ay fallaagadu ka gees noqon doonaan farriinta shaabadaynta ee ka soo baxda bari, oo ay qorraxda caabudi doonaan.
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.
Waxaan bilaabi doonnaa inaan eegno jiilkii labaad ee caasinimadii Adventism-ka La’odikiya oo gaadhay Shirweynihii Guud ee Minneapolis sannadkii 1888. Waxaa muhiim ah in la xusuusto in afarta karaahiyo ee Yexesqeel ay dhammaantood ka dhacaan Yeruusaalem; in kastoo ay metelaan taariikh sii socota oo caasinimo ah, haddana mar walba waxa laga hadlayaa caasinimada ka dhex dhacaysa magaalada metelaysa Adventism-ka La’odikiya maalmaha ugu dambeeya.
“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.
“Sida mid ka mid ah calaamadaha baabbi’inta Yeruusaalem, Masiixu wuxuu yidhi, ‘Nebiyo been ah oo badan baa kici doona, oo qaar badan bay khiyaanayn doonaan.’ Nebiyo been ah baa runtii kacay, iyagoo dadka khiyaanaynaya, oo tiro badan ku hoggaaminaya cidlada. Saaxiriin iyo sixiroolayaal, iyagoo ku andacoonaya awood mucjiso leh, ayaa dadka daba socodsiiyey iyaga oo geeyey meelaha cidla ah ee buuraha. Laakiin wax sii sheegiddan waxaa kaloo laga hadlay maalmaha ugu dambeeya. Calaamaddan waxaa loo bixiyey calaamad muujinaysa Imaatinka Labaad. Xataa hadda Masiixyo been ah iyo nebiyo been ah ayaa muujinaya calaamado iyo yaabab si ay xertiisa u dhumiyaan. Miyaynaan maqlayn qaylada leh, ‘Bal eega, wuxuu joogaa cidlada’? Kumannaan miyaanay u bixin cidlada, iyagoo rajaynaya inay Masiixa helaan? Oo kulammada kumannaanka ah ee dadku ku sheegtaan inay xidhiidh la leeyihiin ruuxyada kuwii dhintay, sow hadda lagama maqlayo dhawaaqa leh, ‘Bal eega, wuxuu joogaa qolalka qarsoon’? Tani waa isla sheegashada uu ruuxi-sheeggu soo bandhigo. Laakiin Masiixu muxuu leeyahay? ‘Ha rumaysanina. Waayo, sida hillaacu bari uga yimaado oo ilaa galbeed ka ifo, sidaas oo kale ayaa imaanshaha Wiilka Aadanahu ahaan doonaa.’” 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.
Qolalka qarsoon waxay astaan u yihiin ruuxiysinnimada, oo karaahiyada labaad ee ku qoran Yexesqeel cutubka siddeedaadna waxay ka dhacdaa gudaha macbudka, halkaas oo sawirro dunyawi ah si qarsoodi ah derbiyada loogu sudhay.
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.
Markaasaan galay oo waan arkay; oo bal eeg, nooc kasta oo xamaarato ah, iyo dugaag karaahiyo ah, iyo sanamyadii oo dhan oo reer binu Israa’iil lahaa, ayaa derbiga ku wareegsan lagu sawiray. Oo hortooda waxaa taagnaa toddobaatan nin oo ka mid ah waayeelladii reer binu Israa’iil, oo dhexda dhexdooda waxaa taagnaa Yaasanyaah ina Shaafaan, nin walbana fooxshidiisii gacantiisa ayay ku jirtay; oo qiiq weyn oo foox ah ayaa kor u kacayay. Markaasuu igu yidhi, Wiilka Aadanow, ma aragtay waxa ay waayeellada reer binu Israa’iil gudcurka ku sameeyaan, nin kastana qolalka sawirradiisa dhexdooda? Waayo, waxay yidhaahdaan, Rabbigu nama arko; Rabbigu dhulka wuu ka tegey. Yexesqeel 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.
Yexesqeel wuxuu arkaa “sanamyada reer binu Israa’iil oo lagu sawiray derbiyada” meesha quduuska ah, hase yeeshee si cad ayaa loogu sheegay in caasinimadani ay sidoo kale ka dhacayso “qolalka mala-awaalka” ee odayaashii mid kasta. Caasinimada ka dhex jirta macbudka muuqda waxay tilmaamaysaa caasinimada ka dhex jirta macbudka aadanaha.
“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.
“Markii uu macbudka ka nadiifiyey kuwa dunidu wax ku iibsanayeen oo wax ku iibinayeen, Ciise wuxuu ku dhawaaqay hawshiisa ah inuu qalbiga ka nadiifiyo wasakhnimada dembiga,—taas oo ah damacyada dunida, hawada nafta-ku-jeclaysiga, iyo caadooyinka sharka ah ee nafta kharriba. Maalaakii 3:1–3 ayaa la soo xigtay.” 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.
Karaahiyada labaad waxay astaan u ahayd muujinta shar ee ka dhex jirtay kaniisadda gudaheeda, iyo weliba maanka waayeelladii la rabay inay ahaadaan ilaalada kaniisadda. Sharkii halkaas lagu muujiyey waa sharkii ruuxiyanimo. Wakhtigii Nuux, markii fikir kasta oo qalbiyada dadka ka soo maaxaa uu shar ahaa, kuwii ka horreeyey daadkii waxay buuxiyeen koobkoodii xumaanta.
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.
Oo Ilaah wuxuu arkay in xumaantii dadka dhulka ku badnayd, iyo in fikir kasta oo ka soo maaxda qalbigiisu uu had iyo goor shar keliya ahaa. Bilowgii 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.
Jiilka labaad waxay aqoonsanaysaa goortii ruuxi-raacnimadu gashay labadaba hoggaamiyayaashii Yeruusaalem iyo weliba qaab-dhismeedka wadajirka ah ee Adventism-ka La’odikiya. Wixii ay “waayeellada guriga reer binu Israa’iil” ku sameeyeen “gudcurka,” “qolladahooda” “sawirrada,” waxay muujinayaan in “fikir kasta oo mala-awaalka qalbigooda ka soo baxa uu shar keliya ahaa.” Sister White si cad bay u sheegaysaa in baabbi’inta Yeruusaalem ay matalayso dhammaadka dunida, markhaatigii daadkii waagii Nuuxna sidoo kale wuxuu matalaa dhammaadka dunida. Maalmaha ugu dambeeya kuwa diida in runta lagu quduusiyo waxaa ka adkaada ruuxi-raacnimo, sida ay u matasho karaahiyada labaad ee ku xusan Yexesqeel cutubka siddeedaad.
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.
Karaahiyada labaad ee Yexesqeel waxay ka dhigan tahay fallaagadii timid 1888, oo waxay astaan u noqotaa jiilka labaad; hase ahaatee, intaas ka sii badan, 1888, iyo wax kasta oo ay metesho ama lagu metelo, waxaa lagu soo celiyey Sebtembar 11, 2001. Sister White si gaar ah ayay u caddaynaysaa in 1888 malaa’igtii xoogga badnayd ee Muujintii siddeed iyo tobnaad soo degtay, sidaas darteedna taariikhdaasu waxay meteshaa wakhtigii dhismayaasha waaweyn ee Magaalada New York lagu soo dumin lahaa taabasho xagga Ilaah ka timid, oo Muujintii siddeed iyo tobnaad, aayadaha kow ilaa saddex, la fulin lahaa.
“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.
“Diidmada in laga tanaasulo fikradihii hore loo sii qaatay, iyo in runtaan la aqbalo, ayaa saldhig u ahayd qayb weyn oo ka mid ah mucaaradnimadii lagu muujiyey Minneapolis ee ka gees ahayd farriintii Rabbiga ee loo soo dhiibay Walaalaha Waggoner iyo Jones. Iyadoo mucaaradnimadaas la kiciyey, Shaydaanku wuxuu ku guulaystay inuu dadkeenna ka xannibo, ilaa xad weyn, awoodda gaarka ah ee Ruuxa Quduuska ah oo Ilaah aad u jeclaa inuu iyaga siiyo. Cadowgu wuxuu ka hor istaagay inay helaan waxtarkaas iyo kartidaas ay lahaan kareen marka ay runta dunida u gudbinayaan, sidii rasuulladu u naadiyeen dabadeed maalintii Bentekoste. Iftiinkii la doonayo inuu ammaantiisa ku iftiimiyo dhulka oo dhan waa la iska caabiyey, waxaana falka walaalaheen awgiis si weyn dunida looga fogeeyey.” Selected Messages, buugga 1aad, 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.
Taariikhdii 1888 waxay bixisay tusaalaha diidmada farriinta roobka dambe ee timid Sebtembar 11, 2001. 1888 waa astaan u ah jiilkii labaad ee Adventism-ka La’odikiya, kaas oo uu matalo karaahiyaddii labaad ee Yexesqeel, taariikhda halkaas ku jirtana waxay aqoonsanaysaa fallaagannimo lagu sii astaysay toddobaatanka waayeel ee ku jira Yexesqeel. Fallaagadoodu waxay metelaysay ruuxiyadnimo, waxayna la barbar socotay koobka wakhtiga imtixaanka oo buuxsamaya wakhtigii Nuux. Diidmada farriintu waxay muujisay diidmada hoggaanku u diiday farriinta roobka dambe, taas oo ahayd inay aqoonsato imaatinka Hoogga saddexaad ee Islaamka.
“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.
“Roobka dambe waa inay ku soo degtaa dadka Ilaah. Malaa’ig xoog leh ayaa samada ka soo degaysa, dhulka oo dhammuna wuxuu ku iftiimayaa ammaantiisa.” Review and Herald, April 21, 1891.
The leadership that in 1888 rejected the message, typified the rejection of the message of Islam on September 11, 2001, but God intends to produce a manifestation of power that those leaders will witness as part of his judgment upon them. The manifestation of the power of the latter rain occurs at the end of the period of the sealing. It began on September 11, 2001, but it reaches its climax at the end of the three-and-a-half days of Revelation eleven, when the “great earthquake” arrives.
Hoggaankii sannadkii 1888 diiday farriinta, waxay astaan u ahaayeen diidmada farriinta Islaamka ee dhacay Sebtembar 11, 2001, hase yeeshee Ilaah wuxuu damacsan yahay inuu soo saaro muujin xoog leh oo ay hoggaamiyeyaashaasi markhaati ka noqon doonaan taasoo qayb ka ah xukunkiisa ku soo degaya iyaga. Muujinta awoodda roobka dambe waxay dhacdaa dhammaadka muddada shaabadaynta. Waxay bilaabatay Sebtembar 11, 2001, laakiin waxay gaadhaa heerkeeda ugu sarreeya dhammaadka saddexda maalmood iyo badhka ah ee Muujintii kow iyo tobnaad, marka “dhulgariirka weyn” yimaado.
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.
Farriintii 1888 waxay ahayd farriintii La’odikiya, baaqii ugu dambeeyey ee loo jeediyey dad hore loo doortay oo markaas ku jiray geeddi-socodkii laga gudbayey.
“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.
“Farriinta nala siiyey oo uu noo soo gudbiyey A. T. Jones iyo E. J. Waggoner waa farriinta Ilaah ee kiniisadda La’odikiya; hoogna ha ku dhaco qof kasta oo sheegta inuu runta rumaysan yahay, haddana aan kuwa kale u iftiimin fallaadhaha Ilaah bixiyey.” 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.
Farriintii 1888 waxay ka dhiganayd farriinta aqoonsatay in markii dhismayaashii waaweynaa ee Magaalada New York la dumiyey Sebtembar 11, 2001, markhaatifurka toosan ee kiniisadda La’odikiya la siin lahaa; markhaatifurkaas toosanna waa farriinta Islaamka ee Hoogga saddexaad, taas oo, marka lagu neefsado dad dib-u-dhac ku dhacay, leh awood ay ku soo noolayso iyaga sidii ciidan xoog badan.
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
“Markhaati toosan waa in loo qaadaa kaniisadaheenna iyo hay’adahaheenna, si loo toosiyo kuwa hurda.”
“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.
“Marka ereyga Rabbiga la rumaysto oo la adeeco, horumar joogto ah ayaa la gaadhi doonaa. Haddaba aynu aragno baahideenna weyn. Rabbigu innama adeegsan karo ilaa uu nolol ku afuufayo lafaha engegan. Waxaan maqlay erayadan la yidhi: ‘Haddii aanay jirin dhaqdhaqaaqa qotoda dheer ee Ruuxa Ilaah ee qalbiga ku yimaada, haddii aanay jirin saamayntiisa nolol-bixisa, runtu waxay noqotaa xaraf dhintay.’” Review and Herald, November 18, 1902.
1888 marks the beginning of the second generation of Adventism, but it also provides a line of prophecy that aligns with the last days. On September 11, 2001 God led the people who chose to accept that the attack of Islam upon the earth beast was a fulfillment of prophecy back to the old paths. God’s people needed to return to the jewels of William Miller and become educated upon the foundational truths that included the fulfillment of the first and second Woes, that in turn established the arrival of the third Woe at that time. Once those people returned to those old paths they were led to see the sacredness of Habakkuk’s two tables.
1888 waxay calaamad u tahay bilowga jiilka labaad ee Adventism-ka, hase yeeshee waxay sidoo kale bixisaa xarriiq waxsii sheegid ah oo la jaanqaadaysa maalmaha ugu dambeeya. Sebtembar 11, 2001, Ilaah wuxuu dadkii doortay inay aqbalaan in weerarkii Islaamku ku qaaday bahalka dhulka uu ahaa rumoobidda waxsii sheegidda, dib ugu hoggaamiyey waddooyinkii hore. Dadka Ilaah waxay u baahnaayeen inay ku noqdaan dahabkii qaaliga ahaa ee William Miller oo ay ku bartaan runaha aasaasiga ah ee ay ku jireen rumoobidda hooggii koowaad iyo kii labaad, kuwaas oo markaas caddeeyey imaatinka hoogga saddexaad waqtigaas. Markii dadkaasu ku noqdeen waddooyinkaas hore, waxaa loo hoggaamiyey inay arkaan quduusnimada labada loox ee Xabaquuq.
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.
Kacdoonkii 1863 ee ka dhanka ahaa labada loox ee Xabaquuq, kuwaas oo ah dahabkii Miller isla markaana ah aasaaska Adventism-ka, waxay astaan u ahayd kacdoon dib loo soo celiyey Sebtembar 11, 2001; waayo mar kale hoggaanka Adventism-ka La’odikiya waxaa la siiyey fursad ay ku taageeraan dahabkii Miller, ama ay diidaan. Dhammaan afarta jiil ee Adventism-ka ee lagu metelay Yexesqeel siddeed, waxay sidoo kale metelayaan kacdoonkii Adventism-ka La’odikiya ee Sebtembar 11, 2001.
We will continue to identify the second generation of Laodicean Adventism in the next article.
Maqaalka xiga waxaan ku sii wadi doonnaa aqoonsiga jiilka labaad ee Adventism-ka La'odikiya.
“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.
“Ilaah wuxuu aadanaha ku abuuray damacyo awood u leh inay qaataan xaqiiqooyinka weligeed ah. Damacyadan waa in loo ilaaliyo daahirnimo iyo quduusnimo, iyagoo ka madax bannaan wax kasta oo dunyawi ah. Laakiin bini’aadamku waxay weligeednimadii ka saareen xisaabtooda. Ilaah, Alfa iyo Oomega, bilowga iyo dhammaadka, Kan gacantiisa ku haya qaddarka naf kasta, waa la illoobay. Iyagoo isu malaynaya inay aqoon ku xoog badan yihiin, dadku waxay is-hoosaysiiyeen ilaa heerka ugu hooseeya marka Ilaah hortiisa laga eego.”
“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.
“Maskaxda aadanuhu waxay noqotay mid dhuleed. Meeshii ay ka muujin lahayd astaanta ilaahnimada, waxay muujisaa astaanta bini’aadannimada. Qolladaheeda gudaheeda waxaa lagu arkaa sawirrada dhulka. Falalka liita ee ka jiray wakhtigii Nuux, kuwaas oo degganayaashii wakhtigaas ka dhigay kuwo ka baxsan rajada badbaadada, ayaa maanta la arkaa.” Signs of the Times, December 18, 1901.