Truth is established upon the testimony of two or three, and the application of the four abominations of Ezekiel chapter eight, as the four generations of Laodicean Adventism, has several witnesses. In earlier articles it was identified that the seven churches of Revelation chapters two and three not only represented the history of modern Israel from the time of the apostles unto the end of the world, but also that those seven churches represented the history of ancient Israel from the time of Moses unto the time of Christ.
Runta waxaa lagu adkeeyaa markhaatiga laba ama saddex, oo ku-dhaqanka afarta karaahiyo ee ku xusan Yexesqeel cutubka siddeedaad, iyagoo ah afarta jiil ee Adventism-ka La’odikiya, waxay leeyihiin markhaatiyaal badan. Maqaallo hore waxaa lagu aqoonsaday in toddobada kaniisadood ee Muujintii cutubyada labaad iyo saddexaad aanay oo keliya matalin taariikhda Israa’iilka casriga ah laga bilaabo wakhtigii rasuullada ilaa dhammaadka dunida, balse sidoo kale in toddobadaas kaniisadood ay mataleen taariikhda Israa’iilka qadiimiga ah laga bilaabo wakhtigii Muuse ilaa wakhtigii Masiixa.
The church of Ephesus represented both the early Christian church, and also ancient Israel from Moses unto the time of the Judges. The church of Smyrna represented the period of persecution from the time of the disciples, unto the Roman emperor Constantine, and also the period of the Judges, when every man did what was right in his own eyes. The church of Pergamos represented the period of compromise from Constantine unto the papacy in 538, but also the period when ancient Israel rejected God and chose a king, and continually compromised with the pagan kingdoms they were surrounded by. The fourth church of Thyatira represented by Jezebel, is the period of papal rule from the year 538 unto 1798, and also the seventy-year captivity of ancient Israel in Babylon.
Kaniisadda Efesos waxay matalaysay labadaba kaniisaddii Masiixiga ee hore, iyo weliba Israa’iiltii hore tan iyo Muuse ilaa wakhtigii Garsoorayaasha. Kaniisadda Simurna waxay matalaysay xilligii silcinta tan iyo wakhtigii xertii ilaa boqorkii Roomaanka ahaa Konstantiin, iyo weliba xilligii Garsoorayaasha, markii nin kasta sameynayay wixii indhihiisa qumman ula ekaa. Kaniisadda Bergamos waxay matalaysay xilligii tanaasulka laga bilaabo Konstantiin ilaa baabtiisnimadii baadariga ee sannadkii 538, laakiin sidoo kale xilligii ay Israa’iiltii hore Ilaah diidday oo ay boqor dooratay, iyagoo si joogto ah ula tanaasulayay boqortooyooyinkii jaahiliga ahaa ee ay ku hareeraysnaayeen. Kaniisadda afraad ee Tiyatira, oo Yesebeel lagu matalay, waa xilligii xukunka baadariga laga bilaabo sannadkii 538 ilaa 1798, iyo weliba toddobaatankii sannadood ee maxaabiisnimada Israa’iiltii hore ee Baabuloon.
Those four churches also represent the four generations of Adventism, and provide a witness to applying Ezekiel’s four abominations to the four generations. The rebellion of 1863, was represented by the first generation of ancient Israel as illustrated by the rebellion of Aaron’s golden calf. The first generation includes the counsel given to the church of Ephesus, which identifies that God’s people had left their first love, and needed to repent and return to their first love. In 1863, the first love, as represented by William Miller’s jewels (the foundational truths, especially the “seven times”), were set aside, and God’s people were counselled to return.
Afartaas kaniisadood waxay kaloo matalaan afarta fac ee Adventism-ka, waxayna bixiyaan markhaati ku saabsan ku-dhaqanka afarta karaahiyo ee Yexesqeel afarta fac. Kacdoonkii 1863 waxaa matalayay facii kowaad ee reer binu Israa’iil kii hore, sida lagu muujiyey kacdoonkii weysha dahabka ahayd ee Haaruun. Facii kowaad waxaa ku jira taladii la siiyey kiniisadda Efesos, taas oo tilmaamaysa in dadka Ilaah ay ka tageen jacaylkoodii hore, oo ay u baahnaayeen inay toobad keenaan oo ku soo noqdaan jacaylkoodii hore. Sannadkii 1863, jacaylkii hore, sida ay u metelayeen dahabyadii William Miller (runihii aasaaska ahaa, gaar ahaan “toddobada jeer”), waa la dhinac dhigay, waxaana dadka Ilaah lagu waaniyey inay soo noqdaan.
Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. Revelation 2:4, 5.
Habase yeeshee, wax yar baan kugu haystaa, waayo, jacaylkiiagii hore waad ka tagtay. Haddaba xusuuso meeshii aad ka soo dhacday, oo toobad keen, oo samee shuqulladii hore; haddii kalese waxaan kuugu iman doonaa dhaqso, oo laambad-taagaaga meeshiisa ayaan ka qaadi doonaa, haddaadan toobad keenin. Muujintii 2:4, 5.
The Millerites had struggled with apostate Protestantism, who Jeremiah called the “assembly of mockers,” and waited patiently for the vision to arrive, for when it did arrive it would not lie. The “assembly of mockers” were represented by the old prophet that lied to the prophet of Judah, who had presented the rebuke upon Jeroboam’s counterfeit worship.
Milleriyiintu waxay la halgameen Protestantism-ka riddada noqday, oo Yeremyaah ugu yeedhay “shirka kuwa jeesjeesa,” waxayna samir ku sugeen in aragtidu timaaddo, waayo markay timaaddo been sheegi mayso. “Shirka kuwa jeesjeesa” waxaa astaan u ahaa nebiga duq ah oo been u sheegay nebiga Yahuudah, kaas oo soo bandhigay canaantii ka dhanka ahayd cibaadadii been-abuurka ahayd ee Yeroboocaam.
I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: And hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted. Revelation 2:2, 3.
Waan aqaan shuqulladaada, iyo hawshaada, iyo samirkaaga, iyo sida aadan u adkaysan karin kuwa shar leh; oo aad tijaabisay kuwa isku sheegaya inay rasuullo yihiin, mana aha, oo aad ku heshay inay beenaalayaal yihiin. Oo wax baad u adkaysatay, oo samir baad leedahay, oo magacayga aawadiis baad u hawshootay, mana aad daalin. Muujintii 2:2, 3.
The second church of Smyrna represented the period of persecution in the early Christian church, that consisted of genuine martyrs and some who brought persecution upon themselves for less than holy motivations. It also represented the time of the Judges when every man in ancient Israel did whatever seemed right in his own eyes. The generation of rebellion that began in 1888, identified a period of persecution against the Spirit of Prophecy, the chosen messengers of the hour, and the Holy Spirit. It introduced a period when the ancient men of Laodicean Adventism chose to do whatever seemed right in their own eyes, as witnessed by men such as Kellogg, Prescott and Daniells.
Kaniisaddii labaad ee Simurna waxay matalaysay xilligii cadaadiska ee kaniisaddii Masiixiga ee hore, kaas oo ka koobnaa shuhado run ah iyo kuwo kale oo cadaadiska isu keenay sababo ka yimid dhiirrigelinno ka hooseeya quduusnimo. Waxay kaloo matalaysay wakhtigii Xaakinnada, markaas oo nin kasta oo reer binu Israa’iil hore ah uu samayn jiray wixii isaga qudhiisa la qumanaa. Jiilkii fallaagada ee bilaabmay 1888 wuxuu calaamadeeyey xilli cadaadis lagula kacay Ruuxa Waxsii-sheegidda, rususha la doortay ee saacaddaas, iyo Ruuxa Quduuska ah. Wuxuu bilaabay xilli ay nimankii hore ee Adventism-ka La’odikiya doorteen inay sameeyaan wax kasta oo indhahooda qudhooda la qumanaa, sida ay ka marag kacayaan niman ay ka mid yihiin Kellogg, Prescott, iyo Daniells.
The faithful few in that time were to be in mortal spiritual combat with a class that claimed to be Jews, but were not. Despite the positions of leadership, they were of the synagogue of Satan, as testified to by Sister White identifying that some were being directed “by angels that had been expelled from heaven.” They claimed to be wise, but were foolish. There was no condemnation placed upon the wise in that period of time, but an encouragement to be faithful unto death. In 1915, the last words Sister White ever spoke was, “I know in whom I have believed,” for she had been faithful unto death.
Kuwa yar oo wakhtigaas jiray waxay ku jireen halgan ruuxi ah oo dhimasho leh oo ay kula jireen koox sheeganaysay inay Yuhuud yihiin, hase yeeshee aan ahayn. In kasta oo ay hayeen jagooyin hoggaamineed, waxay ka tirsanaayeen sunagogga Shayddaanka, sida ay ka marag kacday Sister White iyadoo tilmaantay in qaar lagu hagayay “malaa’ig samada laga eryay.” Waxay sheeganayeen inay xigmad leeyihiin, laakiin nacas bay ahaayeen. Xukun laguma ridin kuwa xigmadda leh muddadaas, balse waxaa loo dhiirrigeliyey inay aammin ahaadaan ilaa dhimasho. Sannadkii 1915, erayadii ugu dambeeyey ee Sister White ay abid ku hadasho waxay ahaayeen, “Waan garanayaa kan aan rumaystay,” waayo iyadu waxay aammin ahayd ilaa dhimasho.
I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:9, 10.
Waan garanayaa shuqulladaada, iyo dhibaatadaada, iyo saboolnimadaada, (laakiin taajir baad tahay) oo waan garanayaa cayda kuwa yidhaahda, Annagu Yuhuud baannu nahay, oo aan ahayn, laakiinse ay yihiin sunagogga Shayddaanka. Ha ka baqin waxyaalaha aad ku xanuunsan doonto; bal eeg, Ibliisku wuxuu qaarkiin ku tuuri doonaa xabsi, si laydiin tijaabiyo; oo waxaad lahaan doontaan dhibaatayn toban maalmood ah; aamin u noqo ilaa dhimasho, oo anna waxaan ku siin doonaa taajka nolosha. Muujintii 2:9, 10.
The church of Pergamos represented the compromise between truth and error, between paganism and Christianity, in the time of the emperor Constantine, and also the compromise of ancient Israel that occurred during the history of the kings. It represented the mixture of truth and error, which can only produce error. It was represented by the 1919 Bible conference where the publication of the book, “The Doctrine of Christ”, was brought about in order to create an Adventist message that more closely represented the false gospel of apostate Protestantism. It was in the third generation of Adventism where the great compromises of truth occurred.
Kiniisaddii Pergamos waxay matalaysay isu-tanaasulka u dhexeeya runta iyo qaladka, u dhexeeya jaahilnimada iyo Masiixiyadda, xilligii boqorkii Constantine, iyo weliba isu-tanaasulkii reer binu Israa’iil ee qadiimiga ahaa oo dhacay intii lagu jiray taariikhda boqorrada. Waxay matalaysay isku-darka runta iyo qaladka, kaas oo kaliya dhalin kara qalad. Waxaana lagu matalay shirkii Kitaabka Quduuska ah ee 1919, halkaas oo daabacaadda buugga “The Doctrine of Christ” lagu hirgeliyey si loo abuuro farriin Adventist ah oo si dhow uga tarjumaysa injiilka beenta ah ee Protestantism-ka riddada galay. Waxay ahayd jiilkii saddexaad ee Adventism-ka halkaas oo ay ka dhaceen isu-tanaasulladii waaweynaa ee runta.
It was in that generation, beginning in 1919, that the church began the compromise that produced the Church Manual. It was in that generation, beginning in 1919, that the church began the compromise that required accreditation in both the schools of health and religion. It was in that generation that the move to the modern Catholic-based Bibles was initiated. It was in that history that the willingness of the leadership to establish relationships with regimes that were openly anti-Christian occurred.
Waxay ahayd jiilkaas, oo ka bilaabmay 1919, in kaniisaddu bilowday tanaasulkii soo saaray Buugga Hagidda Kaniisadda. Waxay ahayd jiilkaas, oo ka bilaabmay 1919, in kaniisaddu bilowday tanaasulkii keenay in aqoonsi rasmi ah loo baahdo dugsiyada caafimaadka iyo kuwa diintaba. Waxay ahayd jiilkaas in la bilaabay u-jeedsashadii xagga Baybalada casriga ah ee ku dhisan Kaatooligga. Waxay ahayd taariikhdaas in ay dhacday rabitaankii hoggaanku u qabeen inay xiriirro la yeeshaan maamulladii si cad uga soo horjeeday Masiixiyadda.
The practice had been born into infancy in the Civil War, when the Laodicean leadership formed a legal relationship with the government of the United States, in order to have a better outcome for the young men in the church that were to be drafted into the deadliest war in American history, was repeated at the outset of the First World War when the General Conference president, A. G. Daniells, interacted with the German government, giving his approval for Germany to draft and force young men to serve in the military, and to bear arms, and to disregard the Sabbath. That action by Daniells brought about a separation that produced the various splinters of the Seventh-day Adventist Reform movement that exist to this very day.
Dhaqankaas waxaa lagu dhalay marxaladdii curdinnimada intii lagu jiray Dagaalkii Sokeeye, markii hoggaanka La’odikiya ay xidhiidh sharci ah la sameeyeen dawladda Maraykanka, si natiijo ka wanaagsan loogu helo dhallinyaradii kaniisadda ee loo qori lahaa dagaalkii ugu dhimashada badnaa taariikhda Maraykanka; waxaana mar kale lagu celiyey bilowgii Dagaalkii Koowaad ee Adduunka, markii madaxweynihii Shirweynaha Guud, A. G. Daniells, uu la macaamilay dawladda Jarmalka, isaga oo oggolaansho siiyey in Jarmalku askareeyo oo ku khasbo dhallinyarada inay u adeegaan ciidanka, inay hub qaataan, oo ay dayacaan Sabtida. Ficilkaas uu sameeyey Daniells wuxuu sababay kala-go’ soo saaray laamaha kala firirsan ee kala duwan ee dhaqdhaqaaqa Dib-u-habaynta Adventist-ka Maalinta Toddobaad oo ilaa maanta jira.
That compromise continued with Hitler’s Nazi Germany, and thereafter with the nations that made up the Soviet Union, and it is still upheld today in regimes such as China. The compromise of the third generation in its relation to statecraft had been typified by the compromise of the ancient kings of Israel and Constantine as symbolized in the church of Pergamos. That period also represented the compromise of its churchcraft with the false gospel of peace and safety represented by Prescott’s “The Doctrine of Christ”.
Tanaasulkaasu waxay ku sii socotay xilligii Jarmalkii Naasiga ahaa ee Hitler, dabadeedna quruumihii ka koobnaa Midowgii Soofiyeeti, welina maanta waa lagu sii adkaynayaa nidaamyo sida Shiinaha. Tanaasulka jiilka saddexaad ee la xidhiidha maamulka dawladnimo waxaa hore u sii astaysay tanaasulkii boqorradii hore ee reer binu Israa’iil iyo Constantine, sida loogu calaamadeeyey kiniisadda Pergamos. Xilligaas waxa uu sidoo kale metelay tanaasulka nidaamkeeda kaniisadeed ee la galay injiilka beenta ah ee nabad iyo ammaan, kaas oo uu matalayey “The Doctrine of Christ” ee Prescott.
I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. Revelation 2:13, 14.
Waan garanayaa shuqulladaada iyo meesha aad degan tahay, taas oo ah meesha carshiga Shaydaanku yaal; oo magacaayga ayaad si adag ugu dheggan tahay, rumaysadkaygana ma aadan inkirin, xataa waayahaas markii Antibaas, shahiidkaygii aaminka ahaa, laydinku dhex dilay, meeshaas oo Shaydaanku deggan yahay. Laakiin waxaan wax yar kugu haystaa, maxaa yeelay halkaas waxaad ku haysataan kuwo haya cilmiga Balcaam, kii Balak baray inuu ku hor dhigo carruurtii reer binu Israa'iil wax lagu turunturoodo, inay cunaan waxyaalihii sanamyada loo sadqeeyey, oo ay sino sameeyaan. Muujintii 2:13, 14.
The fornication identifies the work of the General Conference in aligning themselves with nations such as Nazi Germany, and the Soviet Union under the pretext of maintaining necessary working relationships with the corrupt governments, while disregarding the faithful in those nations that suffered persecution from the various regimes they had joined with. The food sacrificed to idols represented the false methodology of apostate Protestantism and Catholicism that was then firmly established in universities of Laodicean Adventism, that had agreed to be governed by the guidelines of apostate methodologies, both in religion and health.
Sinadaasu waxay muujinaysaa hawshii General Conference ee ay isku waafajiyeen quruumo ay ka mid yihiin Nazi Germany iyo Midowgii Soofiyeeti, iyagoo marmarsiinyo uga dhiganaya ilaalinta xidhiidho shaqo oo lagama maarmaan ah oo ay la yeeshaan dawladaha musuqmaasuqa ah, halka ay iska indhatireen kuwa aaminka ah ee ku nool quruumahaas oo silcin kala kulmay nidaamyadii kala duwanaa ee ay ku biireen. Cuntadii sanamyada loo sadqeeyeyna waxay ka dhiganayd hab-raaca beenta ah ee Protestantism-ka riddada ah iyo Kaatooligga, kaas oo markaas si adag uga hanaqaaday jaamacadaha Adventism-ka La’odikiya, kuwaas oo oggolaaday in lagu maamulo tilmaamaha hab-raacyada riddada ah, xagga diinta iyo xagga caafimaadkaba.
Jesus illustrated the end of the third generation as he did with the beginning, for He marked the arrival of the fourth generation with the publication of the book, Questions on Doctrine published in 1957, which fully rejected the primary salvation distinction that exists between truth and the erroneous ideas of apostate Protestantism and Catholicism. The book of course has several erroneous teachings, but essentially it teaches that it is impossible to live victorious in Christ, until after a person is miraculously changed at the Second Coming. The book marked the beginning of the generation where the twenty-five ancient men were to bow down to the sun. The political and religious elements necessary to allow the Laodicean Adventist church to accept the worship of Sunday at the soon coming Sunday law had arrived.
Ciise wuxuu muujiyey dhammaadka jiilka saddexaad sida uu bilowgiisaba u muujiyey, waayo, wuxuu calaamadeeyey imaatinka jiilka afraad daabacaaddii buugga *Questions on Doctrine*, oo la daabacay 1957, kaas oo si buuxda u diiday kala-soociddii aasaasiga ahayd ee badbaadada ee u dhexeysa runta iyo fikradaha qaldan ee Protestantism-ka riddowday iyo Kaatooligga. Dabcan buuggu wuxuu leeyahay dhowr waxbaridood oo qaldan, laakiin asal ahaan wuxuu baraa in aanay suurtagal ahayn in Masiixa lagu noolaado nolol guul leh ilaa qof si mucjiso ah loo beddelo imaatinka labaad dabadeed. Buuggu wuxuu calaamadeeyey bilowgii jiilka ay ahayd in shan iyo labaatanka oday ee qadiimiga ahi qorraxda u sujuudaan. Qaybihii siyaasadeed iyo diineed ee lagama maarmaanka u ahaa si ay kaniisadda Adventist ee La'odikiya u aqbasho cibaadada Axadda xeerka Axadda ee dhowaan imanaya way yimaadeen.
The fourth abomination of Ezekiel occurs when the faithful few in chapter nine are receiving a seal upon their foreheads, just before the destroying angels begin their work. The vision begins in verse one, of chapter eight on the fifth day, of the sixth month, of the sixth year. The vision begins the day before the execution of the judgment upon those who bow down to the sun, which is the mark of papal authority, and the number of his name is “666.”
Karaahiyada afraad ee Yexesqeel waxay dhacdaa marka kuwa aaminka ah ee faro-ku-tiriska ahi ee cutubka sagaalaad ay helayaan shaabad fooddooda lagu saaro, wax yar ka hor inta malaa'igaha wax baabbi'iya ay bilaabin hawshooda. Ru'yaadu waxay ka bilaabataa aayadda koowaad ee cutubka siddeedaad, maalintii shanaad, bishii lixaad, sannaddii lixaad. Ru'yaadu waxay bilaabataa maalinta ka horraysa fulinta xukunka ku dhaca kuwa qorraxda u sujuuda, taas oo ah calaamadda awoodda baabawiyeed, tirada magiciisuna waa “666.”
The work of the sealing of the one hundred and forty-four thousand began on September 11, 2001 with the attack upon the earth beast carried out by the third woe of Islam. That attack made the nations angry, and marked the arrival of the latter rain. But the latter rain would only be recognized by those who would be led back to the foundations of Adventism to see that the three Woes of Islam are a foundational truth. At that point in time, those who were led back to the old paths that Jeremiah identifies as “the rest” (which is the latter rain), would either become watchmen that blew the trumpet of the third Woe, or they would be those who refused to hearken to the sound of the trumpet, and thus refusing to walk in the old paths.
Shaqada lagu shaabadaynayo boqol iyo afar iyo afartan kun waxay bilaabatay Sebtembar 11, 2001, markii weerarkii lagu qaaday bahalkii dhulka uu fuliyey hooggii saddexaad ee Islaamka. Weerarkaasu wuxuu quruumaha ka dhigay inay cadhoodaan, wuxuuna calaamadeeyey imaatinka roobka dambe. Hase yeeshee roobka dambe waxaa garan lahaa oo keliya kuwa dib loogu hoggaamin lahaa aasaaska Adventism-ka si ay u arkaan in saddexda Hoog ee Islaamku ay yihiin run aasaasi ah. Xilligaas, kuwa dib loogu hoggaamiyey waddooyinkii hore oo Yeremyaah ku tilmaamayo “nasashada” (taas oo ah roobka dambe), waxay ama noqon lahaayeen waardiyayaal afuufa buunka hoogga saddexaad, ama waxay noqon lahaayeen kuwa diida inay dhegaystaan codka buunka, sidaas darteedna diida inay ku socdaan waddooyinkii hore.
They were then tested by the sin of their father’s rebellion of 1863. At the very same point in time, a message arrived of the righteousness of Christ, which is “justification by faith in verity”. It was the Laodicean message of Jones and Waggoner, and it was the message of Ezekiel to the dead dry bones that came from the “four winds”, which are a symbol of Islam of the third woe (the “angry horse” seeking to break loose). Those faithful few were then tested by the sin of their father’s rebellion of 1888, as the mighty angel of Revelation eighteen descended when the great buildings of New York City were thrown down, and Revelation chapter eighteen, verses one through three was fulfilled.
Markaas waxaa lagu tijaabiyey dembigii fallaaganimada aabbahood ee 1863. Isla bartaas waqtigaas ah ayaa waxaa timid farriin ku saabsan xaqnimada Masiixa, taas oo ah “xaq ku noqosho rumaysad run ah”. Waxay ahayd farriintii Laodikiya ee Jones iyo Waggoner, waxayna ahayd farriintii Yexesqeel ee lafihii engegnaa ee dhintay oo ka timid “afarta dabaylood”, kuwaas oo astaan u ah Islaamka hoogga saddexaad (faraska “cadhaysan” ee doonaya inuu iska furto). Intaas ka dib kuwaas yar ee aaminka ahaa waxaa lagu tijaabiyey dembigii fallaaganimada aabbahood ee 1888, markii malaa’igta xoogga badan ee Muujintii siddeed iyo tobnaad ay soo degtay markii dhismayaashii waaweynaa ee Magaalada New York la dumiyey, oo Muujintii cutubka siddeed iyo tobnaad, aayadaha kow ilaa saddex, la oofiyey.
They were then tested by the identification of the message of the latter rain. Was the latter rain a manifestation of the power of God as in past ages, or were the manifestations of God’s power only in the past? The faithful few were then tested by the rebellion of their father’s rebellion in 1919. How the faithful few navigate through those three tests determines whether they will receive the seal of God in their foreheads, or find themselves bowing down to the sun with the twenty-five elders of Laodicean Adventism.
Markaas dabadeed waxaa lagu tijaabiyey aqoonsiga farriinta roobka dambe. Roobka dambu ma wuxuu ahaa muujin ka mid ah xoogga Ilaah sida qarniyadii hore, mise muujinnadii xoogga Ilaah waxay ku koobnaayeen oo keliya waagii hore? Kuwii aaminka yaraa ayaa markaas lagu tijaabiyey fallaagadii fallaagada aabbayaashood ee 1919. Sida ay kuwii aaminka yaraa uga gudbaan saddexdaas tijaabo ayaa go’aaminaysa inay heli doonaan shaabadda Ilaah oo fooddooda lagu dhejiyo, mise inay is arki doonaan iyagoo qorraxda u sujuudaya la jirta shan iyo labaatanka waayeel ee Adventism-ka La’odikiya.
All the rebellions of the four generations of Laodicean Adventism find their counterpart in September 11, 2001. That date, which Isaiah identified as the “day of the east wind,” marks the beginning of the sealing time of the one hundred and forty-four thousand, and the sealing time is a period of time. The ending of the period has been illustrated by the beginning, for Jesus always illustrates the end of a thing with the beginning of a thing. In the final movements of the sealing process the tests that were represented at the beginning of the period are once again repeated.
Kacdoonnadii afarta jiil ee Adventism-ka La’odikiya waxay dhiggooda ka helaan Sebtembar 11, 2001. Taariikhdaas, oo Ishacyaah u aqoonsaday “maalinta dabaysha bari,” waxay calaamad u tahay bilowga wakhtiga shaabadaynta ee boqol iyo afartan iyo afarta kun, wakhtiga shaabadayntuna waa muddo wakhti ah. Dhammaadka muddadaas waxaa lagu muujiyey bilowgeeda, waayo Ciise mar walba dhammaadka wax wuxuu ku tusaaleeyaa bilowga wax. Dhaqdhaqaaqyada ugu dambeeya ee habka shaabadaynta, imtixaannadii lagu matalay bilowga muddada ayaa mar kale dib loo soo celiyaa.
On September 11, 2001, the tests which were failed by the rebels of Laodicean Adventism as represented by the four abominations of Ezekiel, and by the first four churches of Revelation chapters two and three, arrived, marking the beginning of a testing process that leads either to the mark of the beast, or the seal of God, for those who profess to be Seventh-day Adventists.
11-kii Sebtembar, 2001, imtixaannadii ay ku fashilmeen fallaagadii Adventism-ka La’odikiya, sida ay uga muuqdaan afarta karaahiyadood ee Yexesqeel, iyo afarta kiniisadood ee ugu horreeya ee Muujintii cutubyada labaad iyo saddexaad, ayaa yimid, taasoo calaamadisay bilowga hab imtixaan oo horseeda ama summadda bahalka, ama shaabadda Ilaah, kuwa qirta inay yihiin Adventist-yo maalinta toddobaad.
The leadership of Laodicean Adventism has been trapped by the cords of their own deceits, and it is virtually impossible for them to “recognize” a repetition of the manifestation of the power of God as represented by previous reformatory movements, including the reform movement that brought Adventism into existence. The ancient men scattered and covered up the doctrines that are represented by Miller’s jewels with counterfeit coins and jewels. The casket of the King James Bible has been relegated to the times of archaic language and replaced with modern language Bibles that are expressed in the terminology of the man of sin.
Hoggaanka Adventism-ka La’odikiya waxa lagu dabay xadhkihii khiyaanooyinkooda, oo waxaa ku dhow wax aan suurtagal ahayn in ay “gartaan” soo-noqoshada muujinta xoogga Ilaah sida ay u meteleen dhaqdhaqaaqyadii dib-u-habaynta ee hore, oo uu ku jiro dhaqdhaqaaqii dib-u-habaynta ee Adventism-ka keenay jiritaan. Odayaashii qadiimiga ahaa waxay kala firdhiyeen oo qariyeen caqiidooyinka ay matalaan dahabkii Miller iyagoo ku daboolay lacag been-abuur ah iyo jawharad been-abuur ah. Sanduuqii Kitaabka Quduuska ah ee King James waxaa dib loogu celiyey waayihii af qadiimi ah, waxaana lagu beddelay Kitaabbo afaf casri ah ku qoran oo lagu muujiyey ereybixinta ninkii dembiga.
Were any of the ancient men willing to consider the possibility that the latter rain message is not a peace and safety message, it would be virtually impossible for them to recognize that the manifestations of the power of God in past sacred histories are what specifically identify the sealing of the one hundred and forty-four thousand. More difficult yet for them to recognize is that the sacred histories that most directly identify the sealing of the one hundred and forty-four thousand are the sacred histories that fulfill Malachi chapter three, for Malachi chapter three establishes that there is always a messenger who prepares the way for the sudden arrival of the Messenger of the Covenant. That messenger was represented by the prophet Elijah who boldly proclaimed that there would be no rain in his history, except if it comes through his ministry.
Haddii midkoodna raggii hore uu diyaar u ahaan lahaa inuu tixgeliyo suurtagalnimada in farriinta roobka dambe aysan ahayn farriin nabad iyo ammaan ah, waxaa ku dhowaad aan suuragal ahayn inay garan lahaayeen in muujinta awoodda Ilaah ee taariikhihii quduuska ahaa ee hore ay yihiin waxa si gaar ah u aqoonsada shaabadaynta boqol iyo afartan iyo afarta kun. Waxa taas ka sii adag inay gartaan ayaa ah in taariikhaha quduuska ah ee sida ugu tooska badan u aqoonsada shaabadaynta boqol iyo afartan iyo afarta kun ay yihiin taariikhaha quduuska ah ee rumoobiya Malaakii cutubka saddexaad; waayo Malaakii cutubka saddexaad wuxuu caddeeyaa in mar walba uu jiro rasuul jidka diyaariya imaatinka kediska ah ee Rasuulka Axdiga. Rasuulkaas waxaa matalay nebi Eliiyaah oo si geesinnimo leh ugu dhawaaqay in taariikhdiisa aan roob ka di’i doonin, marka laga reebo haddii uu ku yimaado adeeggiisa.
Ezekiel’s seventy elders would find it ridiculous to accept that their claim to be the temple of the Lord, was unfounded, and actually represented the claim of a people who were being passed by, just as the vineyard was given to those who bear the fruits worthy of the vineyard. The message of the third Woe, the messenger that prepares the way, the song of the vineyard, all testify against the traditions and customs which they had placed their confidence in, and represents an almost insurmountable obstacle to recognizing the latter rain.
Toddobaatankii oday ee Yexesqeel waxay u arki lahaayeen wax lagu qoslo inay aqbalaan in sheegashadoodii ahayd inay yihiin macbudka Rabbiga ay ahayd mid aan sal lahayn, oo dhab ahaantii ay ka tarjumaysay sheegashada dad la dhaafayay, sida beertii canabka loogu dhiibay kuwa dhala midhaha ku habboon beerta canabka. Farriinta Hoogga saddexaad, rasuulka jidka diyaariya, gabayga beerta canabka—dhammaantood waxay ka marag kacayaan ka gees ahaan caadooyinka iyo hiddaha ay kalsoonidooda saareen, waxayna ka dhigan yihiin caqabad ku dhow inaan laga gudbi karin oo hortaagan garashada roobka dambe.
The conclusion of the sealing of the one hundred and forty-four thousand manifests the same tests for those who have claimed to “recognize” the role of Islam of the third Woe. The “increase of knowledge” which launched the movement of the Millerites began at the end of “seven times” in 1798. The “increase of knowledge” which launched the movement of the one hundred and forty-four thousand began at the end of a symbolic “seven times” (one hundred and twenty-six years) in 1989. During those one hundred and twenty-six years of escalating apostasy, Laodicean Adventism has reached its fourth and final generation.
Gunaanadka shaabadaynta boqol iyo afar iyo afartan kun waxay muujinaysaa isla imtixaannadii kuwii sheegtay inay “garteen” doorka Islaamka ee hoogga saddexaad. “Korodhka aqoonta” ee bilaabay dhaqdhaqaaqii Milleriyiinta wuxuu billowday dhammaadka “toddoba goor” sannadkii 1798. “Korodhka aqoonta” ee bilaabay dhaqdhaqaaqa boqol iyo afar iyo afartan kun wuxuu billowday dhammaadka “toddoba goor” oo astaan ah (boqol iyo lix iyo labaatan sannadood) sannadkii 1989. Intii lagu jiray boqolkaa iyo lix iyo labaatankaas sannadood ee riddada sii kordhaysay, Adventism-ka La’odikiya wuxuu gaadhay jiilkiisii afraad oo ugu dambeeyey.
It is the third and fourth generation that a nation or people fill their cup of probationary time, and that time has now arrived. The “increase of knowledge” from the book of Daniel that is represented by the Hiddekel River is also the knowledge that is increased, when the Revelation of Jesus Christ is unsealed just before probation closes.
Waa jiilka saddexaad iyo afraad ee ay qaran ama dadku ku buuxiyaan koobkooda wakhtiga imtixaanka, wakhtigaasina hadda wuu yimid. “Kordhinta aqoonta” ee ku jirta kitaabka Daanyeel oo uu matalo Webiga Xiddeqel sidoo kale waa aqoonta la kordhiyo marka Muujintii Ciise Masiix la furo wax yar ka hor inta aanu wakhtiga nimcadu xidhmin.
We will take up the last three chapters of the book of Daniel in the next article.
Saddexda cutub ee ugu dambeeya ee kitaabka Daanyeel waxaynu ku qaadi doonnaa maqaalka xiga.
“The days are fast approaching when there will be great perplexity and confusion. Satan, clothed in angel robes, will deceive, if possible, the very elect. There will be gods many and lords many. Every wind of doctrine will be blowing. Those who have rendered supreme homage to ‘science falsely so called’ will not be the leaders then. Those who have trusted to intellect, genius, or talent will not then stand at the head of rank and file. They did not keep pace with the light. Those who have proved themselves unfaithful will not then be entrusted with the flock. In the last solemn work few great men will be engaged. They are self-sufficient, independent of God, and He cannot use them. The Lord has faithful servants, who in the shaking, testing time will be disclosed to view. There are precious ones now hidden who have not bowed the knee to Baal. They have not had the light which has been shining in a concentrated blaze upon you. But it may be under a rough and uninviting exterior the pure brightness of a genuine Christian character will be revealed. In the day time we look toward heaven but do not see the stars. They are there, fixed in the firmament, but the eye cannot distinguish them. In the night we behold their genuine luster.” Testimonies, volume 5, 80, 81.
“Maalmuhu si xawli ah bay u soo dhowaanayaan marka ay jiri doonaan wareer iyo jahawareer weyn. Shayddaan, isagoo huwan dhar malaa’ig, wuxuu khiyaanayn doonaa, hadday suurtowdo, xataa kuwa la doortay. Waxaa jiri doona ilaahyo badan iyo sayidyo badan. Dabayl kasta oo caqiido ah ayaa dhacaysa. Kuwii siiyey maamuuska ugu sarreeya ‘cilmi been loogu yeedhay’ markaas hoggaamiyayaal ma ahaan doonaan. Kuwii isku halleeyey garasho, hanadnimo, ama hibbo markaas safka hore kama istaagi doonaan. Iftiinka lama ayan la jaanqaadin. Kuwii isu caddeeyey inay aammindarro yihiin markaas looma aamini doono adhiga. Hawsha ugu dambaysa ee qotada dheer rag waaweyn oo yar baa ku hawlgeli doona. Iyagu waa isku filan yihiin, Ilaahna way ka madax-bannaan yihiin, isaguna ma isticmaali karo iyaga. Rabbigu wuxuu leeyahay addoomo aamin ah, kuwaas oo wakhtiga gilgilashada iyo imtixaanka lagu soo bandhigi doono. Hadda waxaa qarsoon kuwo qaali ah oo aan jilbaha u sujuudin Bacal. Iyagu ma ay helin iftiinka kugu dul ifayay adiga oo ku soo dhacaya hillaac urursan. Laakiin waxaa dhici karta in hoos muuqaal adag oo aan soo jiidasho lahayn lagu muujiyo dhalaalka saafiga ah ee dabeecad Masiixi ah oo run ah. Maalintii waxaan eegnaa xagga samada, laakiin ma aragno xiddigaha. Way joogaan, iyagoo ku sugan cirifka samada, laakiin ishu ma kala sooci karto. Habeenkii ayaannu aragnaa iftiinkooda runta ah.” Testimonies, volume 5, 80, 81.