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.”
Historia ya Waamori inatumika kuonyesha wakati ambapo ghadhabu ya Mungu inatekelezwa juu ya Uadventista wa Laodikia. Dada White anabainisha kwamba wakati wa Mungu wa kutekeleza adhabu Yake ni uleule katika siku za mwisho, wakati elfu mia arobaini na nne wanatiwa muhuri, kama ulivyokuwa wakati Mungu alipoleta ghadhabu Yake juu ya Waamori. Anasema, "Ingawa" taifa la Waamori "lilijulikana sana kwa sababu ya ibada ya sanamu na ufisadi, halikuwa bado limeujaza kikombe cha uovu wake . . . Muumbaji mwenye huruma alikuwa radhi kustahimili uovu wao hadi kizazi cha nne. Kisha, ikiwa hakukuonekana mabadiliko ya kuelekea mema, hukumu Zake zingeanguka juu yao. Kwa usahihi usiokosea Yule Asiye na kikomo bado anahesabiana na mataifa yote. Wakati rehema Zake zinatolewa pamoja na miito ya toba, hesabu hii itabaki wazi; lakini takwimu zinapofikia kiwango fulani ambacho Mungu amekiweka, utekelezaji wa ghadhabu Yake huanza. Hesabu hufungwa. Subira ya Mungu hukoma."
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.
Dada White anahusisha kwa uwazi utekelezaji wa ghadhabu ya Mungu dhidi ya Uadventista wa Laodikia katika taswira ya Ezekieli ya kutiwa muhuri kwa wale mia moja arobaini na nne elfu, kuwa unaanza wakati kikombe cha uovu wao kinapojazwa, na kikombe hicho hufikia utimilifu wake katika kizazi cha nne. Maelezo yote haya yameelezwa katika muktadha wa maono yaliyoanza katika sura ya nane, yanayoonyesha machukizo manne yanayozidi kuongezeka.
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.
Kisha akaniambia, Mwanadamu, inua sasa macho yako uangalie kuelekea kaskazini. Basi nikainua macho yangu nikatazama kuelekea kaskazini; na tazama, upande wa kaskazini, penye lango la madhabahu, palikuwa na sanamu hii ya wivu kwenye ingilio. Tena akaniambia, Mwanadamu, je, unaona wanayoyatenda? Naam, yale machukizo makubwa ambayo nyumba ya Israeli inafanya hapa, hata nipate kuondoka mbali na patakatifu pangu? Lakini geuka tena, nawe utaona machukizo makubwa zaidi. Akanileta mpaka mlangoni pa ua; na nilipotazama, tazama, kulikuwa na shimo ukutani. Kisha akaniambia, Mwanadamu, chimba sasa katika ukuta; nami nilipochimba katika ukuta, tazama, mlango. Akaniambia, Ingia, ukaone machukizo maovu wanayoyafanya hapa. Basi nikaingia nikatazama; na tazama, kila namna ya viumbe watambaao, na wanyama wanaochukiza, na sanamu zote za nyumba ya Israeli, zimechorwa ukutani pande zote kuzunguka. Na mbele yao walisimama watu sabini miongoni mwa wazee wa nyumba ya Israeli, na katikati yao akasimama Yaazania mwana wa Shafani, kila mtu akiwa na kifukizio mkononi mwake; na wingu nene la uvumba likapaa. Kisha akaniambia, Mwanadamu, je, umeona wanayoyafanya wazee wa nyumba ya Israeli gizani, kila mtu katika vyumba vya sanamu zake? Kwa maana husema, Bwana hatuoni; Bwana ameiacha nchi. Akaniambia pia, Geuka tena, nawe utaona machukizo makubwa zaidi wanayoyafanya. Kisha akanileta mpaka mlangoni pa lango la nyumba ya Bwana lililokuwa upande wa kaskazini; na tazama, wanawake walikuwa wameketi wakimlilia Tamuzi.
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.
Ndipo akaniambia, Je, umeona haya, Ee mwanadamu? Geuka tena, nawe utaona machukizo makubwa kuliko haya. Akanileta katika ua wa ndani wa nyumba ya Bwana, na tazama, mlangoni pa hekalu la Bwana, kati ya ukumbi na madhabahu, palikuwa na wapata watu ishirini na watano, wakiwa wamegeuza migongo yao kwa hekalu la Bwana, na nyuso zao zikielekea mashariki; nao waliabudu jua kuelekea mashariki. Kisha akaniambia, Je, umeona haya, Ee mwanadamu? Je, ni jambo dogo kwa nyumba ya Yuda kutenda machukizo wanayoyatenda hapa? Maana wameijaza nchi ukatili, tena wamerudi kunichochea hasira; na tazama, wanaweka tawi puani mwao. Kwa hiyo nami nitatenda kwa ghadhabu: jicho langu halitawahurumia, wala sitaona huruma; na ijapokuwa watanililia masikioni mwangu kwa sauti kuu, hata hivyo sitawasikia. Ezekieli 8:5-18.
After Ezekiel was shown the first abomination of the setting up of the image of jealousy at the entry of the gate of the altar, he is informed that he will be shown even greater abominations than the image of jealousy. The second abomination is represented by the secret chambers, where the leadership, represented as the ancient men, are offering prayer, represented by incense, and proclaiming that the Lord has forsaken the earth and does not see them. But Ezekiel is informed that he will see even greater abominations than these.
Baada ya Ezekieli kuonyeshwa chukizo la kwanza la kusimamishwa kwa sanamu ya wivu kwenye ingilio la lango la madhabahu, anafahamishwa kwamba ataonyeshwa machukizo makubwa zaidi kuliko sanamu ya wivu. Chukizo la pili linaonyeshwa na vyumba vya siri, ambako uongozi, unaowakilishwa kama wazee wa kale, unatoa sala, inayoonyeshwa kwa ubani, na kutangaza kwamba Bwana ameiacha nchi, wala hatuoni. Lakini Ezekieli anafahamishwa kwamba ataona machukizo makubwa zaidi kuliko haya.
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.
Chukizo la tatu linawakilishwa na “wanawake wanaomlilia Tammuz,” lakini bado kuna chukizo kubwa zaidi kuliko hilo, kwa maana chukizo la nne linaonyesha uongozi wa wanaume ishirini na watano wanaoabudu jua, wakiligeuzia hekalu migongo.
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.
Katika chukizo la nne, tamko hutolewa kwamba “wale wazee wameijaza nchi kwa udhalimu, na wamerudi kunichokoza ili nipate hasira; na tazama, wanaweka tawi puani mwao.” “Siku ya uchokozi” ni siku ambayo huduma ya ghadhabu ya Mungu inaanza, kama ilivyokuwa kwa Israeli wa kale walipoukataa ujumbe wa Yoshua na Kalebu kuhusu Nchi ya Ahadi. Kukataa ujumbe wa kutiwa muhuri huashiria wakati ambapo kikombe cha uovu kimejaa kwa Yerusalemu. Yoshua na Kalebu wanawakilisha kikundi kidogo, ambao ni wachache waaminifu wanaougua na kulia kwa ajili ya machukizo kanisani na katika nchi.
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.
Ndipo Musa na Aroni wakaanguka kifudifudi mbele ya mkutano wote wa wana wa Israeli. Naye Yoshua mwana wa Nuni, na Kalebu mwana wa Yefune, waliokuwa miongoni mwa wale waliochunguza nchi, wakararua mavazi yao; wakasema na kusanyiko lote la wana wa Israeli, wakasema, Nchi tuliyopita ili kuichunguza ni nchi njema mno. Ikiwa Bwana atatupendea, atatuleta katika nchi hii, na kutupa; nchi itiririkayo maziwa na asali. Lakini msimwasi Bwana, wala msiwaogope watu wa nchi hiyo; maana ni chakula chetu; uvuli wao umewaacha, na Bwana yu pamoja nasi; msiwaogope. Lakini mkutano wote wakasema wapigwe kwa mawe. Kisha utukufu wa Bwana ukaonekana katika hema la mkutano mbele ya wana wote wa Israeli. Bwana akamwambia Musa, Hata lini watu hawa waniudhi? na hata lini hawataniamini, kwa ishara zote nilizoonyesha miongoni mwao? Nitawapiga kwa tauni, na nitawaondolea urithi, nami nitakufanya wewe uwe taifa kubwa zaidi na lenye nguvu kuliko wao. Hesabu 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.
"Uchochezi" uliosababishwa na waasi katika Hesabu, na pia katika Ezekieli, unatokana na kukataa kwa waasi kutambua "ishara" zilizodhihirishwa. "Ishara" zilizokataliwa katika wakati wa Musa, zilikuwa "ishara" zilizoshiria udhihirisho wa nguvu za Mungu katika historia ya Wamileraiti. Israeli ya kale ilimtia Mungu hasira kwa kukataa "ishara" za udhihirisho wa nguvu zake katika historia yao ya msingi. Katika wakati wa kutiwa muhuri wa elfu mia arobaini na nne, Israeli ya kisasa pia huikataa (huigeuzia mgongo) historia ile yenyewe ya msingi ambayo ilipaswa kuwa "ishara," ambayo ingewaruhusu "kutambua" kurudiwa kwa historia ya Mwito wa Usiku wa Manane kunakorudiwa katika siku za mwisho.
God allows the rebels to see the repetition of the manifestation of the power of God, for it was the repetition of the manifestation of the power of God that was not only the latter rain, but the truth that would have saved them if they would have been among those who loved the truth.
Mungu anawaruhusu waasi waone marudio ya udhihirisho wa uweza wa Mungu, kwa maana marudio hayo ya udhihirisho wa uweza wa Mungu hayakuwa tu mvua ya vuli, bali yalikuwa ukweli ambao ungewaokoa kama wangalikuwa miongoni mwa wale walioupenda ukweli.
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.
Kutambua machukizo manne ya Ezekieli sura ya nane kuwa ishara za vizazi vinne vya Uadventista wa Laodikia ni sehemu ya ujumbe unaovunjiwa muhuri na Simba wa kabila la Yuda katika siku za mwisho. Kizazi cha kwanza kilianza wakati wa uasi wa mwaka 1863, na miaka ishirini na mitano baadaye, mwaka 1888, ukafika uasi uliotia alama mwanzo wa kizazi cha pili kwa ishara ya vyumba vya siri. Miaka thelathini na moja baadaye, mwaka 1919, kuchapishwa kwa kitabu cha W. W. Prescott kilichoitwa The Doctrine of Christ kulitia alama mwanzo wa kizazi cha tatu, ambacho Ezekieli alikuwa amekiwakilisha kama wanawake wakimlilia Tamuzi. Miaka thelathini na minane baada ya hapo, mwaka 1957, kwa kuchapishwa kwa kitabu Questions on Doctrine, kikafika kizazi cha nne kinachotambulisha wakati ambapo waasi watageuka dhidi ya ujumbe wa utiwaji muhuri unaotoka mashariki, na kuliabudu jua.
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.
Tutaanza kuzingatia kizazi cha pili cha uasi wa Uadventista wa Laodikia uliokuja kujitokeza katika Mkutano Mkuu wa Minneapolis mwaka 1888. Ni muhimu kukumbuka kwamba machukizo yote manne ya Ezekieli hutokea Yerusalemu; ijapokuwa yanawakilisha historia inayoendelea ya uasi, daima yanashughulikia uasi unaotokea ndani ya mji unaowakilisha Uadventista wa Laodikia katika siku za mwisho.
“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.
Kama mojawapo ya ishara za uharibifu wa Yerusalemu, Kristo alikuwa amesema, 'Manabii wengi wa uongo watatokea, nao watadanganya wengi.' Manabii wa uongo kweli walitokea, wakiwadanganya watu, na kuwaongoza idadi kubwa kwenda jangwani. Wachawi na warogi, wakidai nguvu za miujiza, waliwavuta watu kuwafuata hadi kwenye mahame ya milimani. Lakini unabii huu pia ulinenwa kwa ajili ya siku za mwisho. Ishara hii imetolewa kuwa ishara ya Marejeo ya Pili ya Kristo. Hata sasa makristo wa uongo na manabii wa uongo wanaonyesha ishara na maajabu ili kuwapotosha wanafunzi wake. Je, hatuisikii ile sauti, 'Tazama, yu jangwani'? Je, si maelfu wamekwenda jangwani, wakitumaini kumpata Kristo? Na kutoka katika maelfu ya mikusanyiko ambako watu hudai kuwa na ushirika na roho za waliokufa, je, si mwito unasikika sasa, 'Tazama, yumo katika vyumba vya siri'? Hili ndilo dai hasa linalotolewa na ushirikina wa roho. Lakini Kristo asema nini? 'Msiamini. Kwa kuwa kama umeme utokavyo mashariki, na kung'aa hata magharibi; ndivyo kuja kwake Mwana wa Adamu kutakavyokuwa.' 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.
Vyumba vya siri ni ishara ya uspiritizimu, na chukizo la pili la Ezekieli sura ya nane hutokea ndani ya hekalu, ambako sanamu za kidunia zilikuwa zimetundikwa kwa siri kwenye kuta.
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.
Basi nikaingia, nikaona; na tazama, kila namna ya viumbe watambaao, na wanyama wa machukizo, na sanamu zote za nyumba ya Israeli, zimechorwa ukutani pande zote. Na mbele yao wakasimama watu sabini wa wazee wa nyumba ya Israeli, na katikati yao akasimama Yaazania mwana wa Shafani, kila mtu na chetezo mkononi mwake; na wingu zito la uvumba likapanda. Kisha akaniambia, Mwanadamu, je, umeona wanayoyafanya wazee wa nyumba ya Israeli gizani, kila mtu katika vyumba vya sanamu zake? Maana husema, Bwana hatuoni; Bwana ameiacha nchi. Ezekieli 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.
Ezekieli anaona "sanamu za nyumba ya Israeli, zilizochorwa juu ya kuta" za patakatifu, lakini anaambiwa waziwazi kwamba uasi huu pia unatokea ndani ya vyumba vya taswira vya kila mmoja wa wale wazee wa kale. Uasi uliomo katika hekalu halisi unaonyesha uasi uliomo katika hekalu la mwanadamu.
“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.
"Alipotakasa hekalu kutokana na wanunuzi na wauzaji wa ulimwengu, Yesu alitangaza utume Wake wa kutakasa moyo kutokana na unajisi wa dhambi, kutokana na tamaa za kidunia, matamanio ya ubinafsi, mazoea maovu, yanayochafua nafsi. Malaki 3:1-3 imenukuliwa." 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.
Chukizo la pili liliwakilisha udhihirisho wa uovu ndani ya kanisa, na pia katika akili za wazee waliopaswa kuwa walinzi wa kanisa. Uovu uliodhihirishwa hapo ni uovu wa uroho. Katika siku za Nuhu, wakati mawazo yote ya mioyo ya wanadamu yalikuwa maovu, watu wa kabla ya gharika walikuwa wamekijaza kikombe chao cha uovu.
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.
Mungu akaona kwamba uovu wa mwanadamu ulikuwa mkubwa duniani, na kwamba kila shauri la fikira za moyo wake lilikuwa ni uovu tu daima. Mwanzo 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.
Kizazi cha pili kinabainisha wakati ambapo uspiritizimu uliingia miongoni mwa viongozi wa Yerusalemu, na pia ndani ya muundo wa kitaasisi wa Uadventista wa Laodikia. Kile ambacho “wazee wa nyumba ya Israeli” walifanya “gizani,” “katika” “vyumba vya” “taswira” zao, kinaonyesha “kwamba kila wazo la mawazo ya” mioyo yao “lilikuwa ovu tu.” Dada White anaeleza wazi kwamba uharibifu wa Yerusalemu unawakilisha mwisho wa dunia, na ushuhuda wa gharika katika enzi ya Nuhu nao unawakilisha mwisho wa dunia. Katika siku za mwisho wale wanaokataa kutakaswa na ukweli hukumbwa na uspiritizimu, kama inavyowakilishwa na chukizo la pili la Ezekieli sura ya nane.
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.
Chukizo la pili la Ezekieli linawakilisha uasi uliokuja mwaka 1888, na linakuwa ishara ya kizazi cha pili, lakini zaidi ya hayo, mwaka 1888, na yote yale ambayo unawakilisha au ambayo unawakilishwa nayo, yalirudiwa tarehe 11 Septemba 2001. Dada White anabainisha wazi kwamba mwaka 1888, malaika mwenye nguvu wa Ufunuo kumi na nane alishuka, na kwa hiyo historia hiyo inawakilisha wakati ambapo majengo makubwa ya Jiji la New York yalipaswa kuangushwa kwa mguso wa Mungu, na Ufunuo kumi na nane, mistari ya kwanza hadi ya tatu, ilipaswa kutimia.
“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.
Kutokutaka kuyaachilia maoni ya awali, na kukubali ukweli huu, kulikuwa msingi wa sehemu kubwa ya upinzani ulioonekana huko Minneapolis dhidi ya ujumbe wa Bwana kupitia Ndugu Waggoner na Jones. Kwa kuuchochea upinzani huo, Shetani alifanikiwa kuizuia, kwa kiasi kikubwa, nguvu maalum ya Roho Mtakatifu ambayo Mungu alitamani kuwapa watu wetu, isiwafikie. Adui aliwazuia wasipate ule ufanisi ambao ungekuwa wao katika kupeleka ukweli ulimwenguni, kama vile mitume walivyoutangaza baada ya siku ya Pentekoste. Nuru ile itakayoiangaza dunia yote kwa utukufu wake ilipingwa, na kwa matendo ya ndugu zetu wenyewe imezuiliwa kwa kiasi kikubwa kufika duniani. Selected Messages, kitabu cha 1, 235.
The history of 1888, provided the example of the rejection of the message of the latter rain that arrived on September 11, 2001. 1888 is a symbol of the second generation of Laodicean Adventism, that is represented by Ezekiel’s second abomination, and the history therein identifies a rebellion that was typified by the seventy elders in Ezekiel. Their rebellion represented spiritualism, and paralleled the cup of probationary time being fulfilled in the time of Noah. The rejection of the message illustrated the rejection by the leadership of the message of the latter rain, which was to identify the arrival of the third Woe of Islam.
Historia ya mwaka 1888 ilitoa mfano wa kukataliwa kwa ujumbe wa mvua ya mwisho uliowasili mnamo tarehe 11 Septemba 2001. Mwaka 1888 ni ishara ya kizazi cha pili cha Uadventista wa Laodikia, ambacho kinawakilishwa na chukizo la pili la Ezekieli, na historia hiyo inatambua uasi uliodhihirishwa kwa mfano na wazee sabini katika Ezekieli. Uasi wao uliwakilisha kuwasiliana na mizimu, na uliendana na kutimia kwa kikombe cha muda wa rehema katika siku za Nuhu. Kukataliwa kwa ujumbe kulionyesha kukataliwa na uongozi kwa ujumbe wa mvua ya mwisho, ambao ulikuwa wa kutambua ujio wa Ole wa tatu wa Uislamu.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
Mvua ya mwisho itanyesha juu ya watu wa Mungu. Malaika mwenye uwezo mkuu atashuka kutoka mbinguni, na dunia yote itaangaziwa kwa utukufu wake. Review and Herald, Aprili 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.
Uongozi uliokataa ujumbe mwaka 1888 uliashiria ukataaji wa ujumbe wa Uislamu mnamo Septemba 11, 2001, lakini Mungu anakusudia kuleta dhihirisho la nguvu ambalo viongozi hao watalishuhudia kama sehemu ya hukumu yake juu yao. Dhihirisho la nguvu za mvua ya mwisho hutokea mwishoni mwa kipindi cha kutiwa muhuri. Ilianza mnamo Septemba 11, 2001, lakini hufikia kilele chake mwishoni mwa siku tatu na nusu za Ufunuo sura ya kumi na moja, wakati "tetemeko kubwa la ardhi" linapowasili.
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.
Ujumbe wa mwaka 1888 ulikuwa ujumbe wa Laodikia, mwito wa mwisho kwa watu waliokuwa wateule zamani ambao wakati huo walikuwa katika hatua ya kuachwa kando.
“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.
Ujumbe uliotolewa kwetu na A. T. Jones na E. J. Waggoner ni ujumbe wa Mungu kwa kanisa la Laodikia, na ole kwa yeyote anayedai kuamini ukweli na bado asiyeakisi kwa wengine miale iliyotolewa na Mungu. 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.
Ujumbe wa 1888 uliwakilisha ujumbe uliotambua kwamba majengo makubwa ya Jiji la New York yalipoangushwa tarehe 11 Septemba 2001, ushuhuda ulionyooka kwa kanisa la Laodikia ulipaswa kutolewa; na ushuhuda huo ulionyooka ni ujumbe wa Uislamu wa Ole la Tatu ambao, ukiwapulizia watu waliorejea nyuma pumzi, una uwezo wa kuwahuisha na kuwafanya kuwa jeshi lenye nguvu.
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
"Ushuhuda wa wazi lazima utolewe kwa makanisa yetu na taasisi zetu, ili kuamsha waliolala.'"
“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.
"Neno la Bwana linapoaminiwa na kutiiwa, maendeleo thabiti yatafikiwa. Hebu sasa tuone uhitaji wetu mkubwa. Bwana hawezi kututumia hadi atakapopulizia pumzi ya uhai ndani ya mifupa mikavu. Nilisikia maneno yakisemwa: 'Bila mguso wa kina wa Roho wa Mungu juu ya moyo, bila athari yake ya kuhuisha, kweli inakuwa andiko mfu.'" Review and Herald, Novemba 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.
Mwaka 1888 unaashiria mwanzo wa kizazi cha pili cha Uadventista, lakini pia unatoa mstari wa unabii unaopatana na siku za mwisho. Mnamo Septemba 11, 2001 Mungu aliwaongoza watu waliochagua kukubali kwamba shambulio la Uislamu dhidi ya mnyama atokaye nchi lilikuwa utimilifu wa unabii kurudi kwenye njia za kale. Watu wa Mungu walihitaji kurejea kwenye vito vya William Miller na kuelimishwa kuhusu kweli za msingi, zilizojumuisha utimilifu wa Ole wa kwanza na wa pili; jambo ambalo, kwa upande wake, lilithibitisha kuwasili kwa Ole wa tatu wakati huo. Mara tu watu hao waliporudi katika njia hizo za kale, waliongozwa kuona utakatifu wa vibao viwili vya Habakuki.
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.
Uasi wa mwaka 1863 dhidi ya vibao viwili vya Habakuki, ambavyo ni vito vya Miller na pia misingi ya Uadventista, uliokuwa kielelezo cha uasi uliorudiwa tarehe 11 Septemba 2001; kwa kuwa mara nyingine tena uongozi wa Uadventista wa Laodikia ulipewa fursa ya kudumisha vito vya Miller au kuvikataa. Vizazi vinne vyote vya Uadventista vinavyowakilishwa katika Ezekieli sura ya nane pia vinawakilisha uasi wa Uadventista wa Laodikia tarehe 11 Septemba 2001.
We will continue to identify the second generation of Laodicean Adventism in the next article.
Tutaendelea kutambua kizazi cha pili cha Uadventista wa Laodikia katika makala inayofuata.
“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.
Mungu alimuumba mwanadamu akiwa na mapenzi yenye uwezo wa kukumbatia mambo ya milele. Mapenzi haya yalipaswa kudumishwa yakiwa safi na takatifu, bila uchafu wowote wa udunia. Lakini wanadamu wameacha kuizingatia milele. Mungu, Alfa na Omega, Mwanzo na Mwisho, Yeye anayeishika hatima ya kila nafsi mikononi Mwake, amesahauliwa. Wakijiona wenye maarifa makuu, watu wamejishusha hadi kiwango cha chini kabisa machoni pa Mungu.
“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.
"Akili ya mwanadamu imekuwa ya kidunia. Badala ya kufunua alama ya Uungu, inafunua alama ya ubinadamu. Katika chemba zake huonekana taswira za dunia. Matendo ya kudhalilisha yaliyotawala katika siku za Nuhu, yaliyowaweka wakazi wa wakati huo nje ya tumaini la wokovu, yanaonekana leo." Signs of the Times, Desemba 18, 1901.