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# The Book of Daniel - Number Eighty-Four

Kitab Daniel - Nombor Lapan Puluh Empat

Unveiling the Four Generations of Laodicean Adventism: A Journey Through Biblical Parallelism and Prophetic Testing

Mendedahkan Empat Generasi Adventisme Laodikia: Suatu Perjalanan Melalui Paralelisme Alkitabiah dan Ujian Kenabian

Author

Jeff Pippenger

Published

February 17, 2024

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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.

Ndziyiso wu tiyisiwa hi vumbhoni bya vambirhi kumbe vanharhu, naswona ku tirhisa manyala ya mune ya Ezekiele ndzima ya nhungu, tanihi tinxaka ta mune ta Vuhaxi bya Lavhodikiya bya Vaadiventa, swi ni timbhoni to hlayanyana. Eka swihloko swa le mahlweni ku kombisiwile leswaku tikereke ta nkombo ta Nhlavutelo tindzima ta vumbirhi ni ta vunharhu a ti yimeli ntsena matimu ya Israyele wa manguva lawa ku sukela enkarhini wa vaapostola ku ya fika emakumu ya misava, kambe ni leswaku tikereke teto ta nkombo a ti yimela matimu ya Israyele wa khale ku sukela enkarhini wa Muxe ku ya fika enkarhini wa Kriste.

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.

Chọọchị Efesọs nọchiri anya ma Chọọchị Ndị Kraịst nke mbụ, ma kwa Izrel oge ochie site n’oge Mozis ruo n’oge Ndị Ikpe. Chọọchị Smaina nọchiri anya oge mkpagbu site n’oge ndị na-eso ụzọ Kraịst ruo n’oge eze ukwu Rom, Constantine, ma kwa oge Ndị Ikpe, mgbe onye ọ bụla na-eme ihe ziri ezi n’anya nke ya. Chọọchị Pegamọs nọchiri anya oge nkwekọrịta na ime ndumọrịta site n’oge Constantine ruo n’oge ọchịchị popu na 538, ma kwa oge Izrel oge ochie jụrụ Chineke họrọ eze, ma nọgide na-eme ndumọrịta na alaeze ndị ọgọ mmụọ gbara ha gburugburu. Chọọchị nke anọ, Taịataira, nke Jezebel nọchiri anya, bụ oge ọchịchị popu site n’afọ 538 ruo 1798, ma kwa afọ iri asaa nke ndọrọ n’agha nke Izrel oge ochie na Babilọn.

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.

Gereja-gereja yang empat itu juga melambangkan empat generasi Adventisme, dan memberikan kesaksian bagi penerapan empat kekejian Yehezkiel kepada keempat generasi itu. Pemberontakan tahun 1863 dilambangkan oleh generasi pertama Israel purba, sebagaimana diperlihatkan oleh pemberontakan anak lembu emas Harun. Generasi pertama itu mencakup nasihat yang diberikan kepada jemaat Efesus, yang menunjukkan bahwa umat Allah telah meninggalkan kasih mereka yang semula, dan perlu bertobat serta kembali kepada kasih mereka yang semula. Pada tahun 1863, kasih yang semula itu, sebagaimana dilambangkan oleh permata-permata William Miller (kebenaran-kebenaran dasar, khususnya “tujuh masa”), telah dikesampingkan, dan umat Allah dinasihati untuk kembali.

> 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.

> Namun Aku mempunyai sedikit keberatan terhadap engkau, karena engkau telah meninggalkan kasihmu yang mula-mula. Sebab itu ingatlah dari mana engkau telah jatuh, dan bertobatlah, serta lakukanlah pekerjaan-pekerjaan yang mula-mula; jika tidak, Aku akan segera datang kepadamu dan akan mengambil kaki dianmu dari tempatnya, jikalau engkau tidak bertobat. Wahyu 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.

Bang Millerites biara ihzawknak Protestant hnamdangte nen an buai a; chubâng mi chu Jeremiah-in “mi nuihsakna hruai khâwma” tia a koh a ni. Ani chu an hmuhtîr dân ang zêlin hmuhtîrna chu lo thleng tûr an nghâkhlel lo va, an hrilhfiahna chu a lo thleng hian dâwt a sawi lo vang. “Mi nuihsakna hruai khâwma” chu Judah ram zawlnei hnêna dâwt sawi zawlnei hlui kha an entîr a ni; chu zawlnei Judah rama mi chuan Jeroboam-a biakna dâwt chu a hauhna a puang tawh a ni.

> 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.

> Ndzi tiva mintirho ya wena, ni ntirho wa wena wo tika, ni ku lehisa mbilu ka wena, ni leswaku a wu koti ku tiyisela lava endlaka leswo biha; naswona u ringile lava vulaka leswaku i vaapostola, kambe va nga ri swona, kutani u va kumile va ri vahembi: U tiyiserile, naswona u ni ku lehisa mbilu, naswona hikwalaho ka vito ra mina u tirhile hi matimba, naswona a wu karhalanga. Nhlavutelo 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.

Kereke ea bobeli ea Simirina e ne e emela nako ea mahloriso ka kerekeng ea pele ea Bokreste, e neng e akarelletsa bashoela-tumelo ba ’nete le ba bang ba ileng ba itlisetsa mahloriso ka lebaka la maikemisetso a seng a halalelang ka botlalo. E ne e boetse e emela nako ea Baahloli, ha e mong le e mong Iseraeleng ea boholo-holo a ne a etsa seo se neng se bonahala se lokile mahlong a hae. Moloko oa borabele o qalileng ka 1888 o ile oa tšoaea nako ea mahloriso khahlanong le Moya oa Boporofeta, manqosa a khethiloeng a nako eo, le Moya o Halalelang. O ile oa hlahisa nako eo ka eona banna ba boholo-holo ba Bo-Adventiste ba Laodisea ba ileng ba khetha ho etsa seo se neng se bonahala se lokile mahlong a bona, joalokaha ho pakoa ke banna ba kang Kellogg, Prescott le 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.

Итгэмжит цөөнх тэр үед өөрсдийгөө Иудей хэмээн мэдүүлдэг атлаа тийм биш байсан нэгэн бүлэгтэй амь насны хэмжээнд хүрсэн сүнслэг тулалдаанд оролцох ёстой байв. Удирдах байр суурь эзэлж байсан хэдий ч, Тэнгэрээс хөөгдөн гарсан “тэнгэрэлчүүдээр” зарим нь удирдуулж байсан хэмээн Эгч Уайт гэрчилснээр, тэд Сатаны синагогийнх байлаа. Тэд өөрсдийгөө мэргэн хэмээн мэдүүлж байсан боловч мунхаг байв. Тэр цаг үед мэргэн хүмүүст ямар ч яллалт оноогдоогүй, харин үхтлээ итгэлтэй байх урамшуулал өгөгдсөн юм. 1915 онд Эгч Уайтын хэлсэн хамгийн сүүлчийн үг нь: “Би хэнд итгэснээ мэднэ” байсан бөгөөд, учир нь тэрээр үхтлээ итгэлтэй байсан билээ.

> 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.

> Ndzi tiva mintirho ya wena, ni nhlomulo, ni vusweti, (kambe u fumile) naswona ndzi tiva ni ku sandza ka lava vulaka leswaku i Vayuda, kasi a hi vona, kambe i sinagoga ya Sathana. U nga chavi nchumu eka swilo leswi u nga ta xaniseka ha swona: waswivo, diyavulosi u ta hoxa van’wana va n’wina ekhotsweni, leswaku mi ringiwa; naswona mi ta va ni nhlomulo masiku ya khume: tshembeka ku ya fika eku feni, kutani ndzi ta ku nyika harhi ya vutomi. Nhlavutelo 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.

Gereja Pergamos melambangkan kompromi antara kebenaran dengan kesesatan, antara paganisme dengan Kekristenan, pada zaman kaisar Konstantinus, dan juga kompromi Israel purba yang terjadi dalam sejarah para raja. Ia melambangkan percampuran kebenaran dengan kesesatan, yang hanya dapat menghasilkan kesesatan. Hal itu dilambangkan oleh konferensi Alkitab tahun 1919, yang melaluinya penerbitan buku, “The Doctrine of Christ”, diadakan untuk menciptakan suatu pekabaran Advent yang lebih dekat mencerminkan injil palsu Protestanisme murtad. Pada generasi ketiga Adventisme itulah kompromi-kompromi besar terhadap kebenaran terjadi.

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.

E ne e le molokong oo, ho qala ka 1919, moo kereke e ileng ea qala boikamahanyo bo ileng ba hlahisa Church Manual. E ne e le molokong oo, ho qala ka 1919, moo kereke e ileng ea qala boikamahanyo bo ileng ba hloka tumello ea molao likolong tsa bophelo bo botle le tsa bolumeli ka bobeli. E ne e le molokong oo moo ho ileng ha qalisoa phetoho e lebisang Libibeleng tsa sejoale-joale tse thehiloeng Bok’hatholikeng. E ne e le historing eo moo ho ileng ha bonahala boikemisetso ba boetapele ba ho theha likamano le mebuso e neng e le khahlanong le Bokreste pepeneneng.

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.

Lelwata leo le ne le tswaletswe mo bonyaneng jwa lone mo nakong ya Ntwa ya Selegae, fa boeteledipele jwa Laodikia bo ne bo tlhoma kamano ya semolao le puso ya United States, gore go nne le ditlamorago tse di botoka mo makau a kereke a a neng a tshwanetse go bidiwa go ya mo ntweng e e bolayang go gaisa tsotlhe mo hisitoring ya Amerika; bo ne jwa bo boelediwa kwa tshimologong ya Ntwa ya Lefatshe ya Ntlha, fa tautona wa General Conference, A. G. Daniells, a ne a dirisana le puso ya Jeremane, a e naya tetla ya gagwe gore Jeremane e biledise makau go ya go direla sesole ka pateletso, le go rwala dibetsa, le go se tlhokomele Sabata. Kgato eo ya ga Daniells e ne ya tlisa karogano e e neng ya tsala dikarogano tse di farologaneng tsa mokgatlho wa Phetogo wa Seventh-day Adventist tse di ntseng di le teng go fitlha gompieno.

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”.

Kompromi itu berlanjut pada zaman Jerman Nazi di bawah Hitler, dan sesudah itu pada bangsa-bangsa yang membentuk Uni Soviet, dan hingga hari ini masih dipertahankan dalam rezim-rezim seperti Tiongkok. Kompromi generasi ketiga dalam hubungannya dengan kenegaraan telah dilambangkan oleh kompromi raja-raja Israel kuno dan Konstantinus, sebagaimana disimbolkan dalam jemaat Pergamus. Masa itu juga melambangkan kompromi tata gerejanya dengan injil palsu tentang damai dan aman, yang diwakili oleh “The Doctrine of Christ” karya 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.

> Ndzi tiva mintirho ya wena ni laha u tshamaka kona, laha xiluvelo xa Sathana xi nga kona; naswona u khoma vito ra mina hi ku tiya, naswona a wu landzulanga ripfumelo ra mina, ni le masiku wolawo lawa Antipasi a ri mufi wa mina wo tshembeka, loyi a dlayiweke exikarhi ka n’wina, laha Sathana a tshamaka kona. Kambe ndzi ni swilo swi nga ri swingani leswi ndzi lwisanaka na wena hikwalaho ka leswi u nga ni lava khomelaka dyondzo ya Balami, loyi a dyondziseke Balaki ku veka xikhunguvanyiso emahlweni ka vana va Israele, leswaku va dya swilo leswi nyiketeriweke swikwembu swa hava, ni ku endla vugangu. Nhlavutelo 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.

உடலுறவு விபச்சாரம் என்பது, அவசியமான பணிச்சார்ந்த உறவுகளைப் பேணுதல் என்ற முன்னெச்சரிக்கையின் பெயரில், நாசி ஜெர்மனியும் சோவியத் யூனியனும் போன்ற ஜாதிகளோடு தங்களை ஒத்திசைத்துக்கொண்ட பொதுக்கூட்டத்தின் செயல்பாட்டைச் சுட்டிக்காட்டுகிறது; அவ்வாறிருக்க, அவர்கள் இணைந்திருந்த பல்வேறு ஆட்சிமுறைகளினால் துன்புறுத்தலை அனுபவித்த அந்த ஜாதிகளிலிருந்த விசுவாசிகளைக் கவனிக்காமல் விட்டனர். விக்கிரகங்களுக்கு பலியிடப்பட்ட உணவு என்பது, மதத்திலும் சுகாதாரத்திலும் விலகிப்போன முறைகளின் வழிகாட்டுதல்களின்படி ஆளப்படுவதற்கு சம்மதித்திருந்த லவோதிக்கேய ஆத்வென்டிசத்தின் பல்கலைக்கழகங்களில் அப்போது உறுதியாக நிறுவப்பட்டிருந்த விலகிப்போன பிரொடஸ்டண்டிசமும் கத்தோலிக்கத்துவமும் சார்ந்த பொய்யான செயல்முறையைக் குறித்தது.

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.

Yesu o ile a tšoantšetsa bofelo ba moloko oa boraro joalokaha a ile a etsa ka qalo ea oona, hobane O ile a tšoaea ho fihla ha moloko oa bone ka ho hatisoa ha buka, Questions on Doctrine, e hatisitsoeng ka 1957, e ileng ea hana ka botlalo phapang ea mantlha ea pholoho e leng teng pakeng tsa ’nete le mehopolo e fosahetseng ea Boprostanta bo khelohileng le Bok’hatholike. Buka eo, ehlile, e na le lithuto tse ’maloa tse fosahetseng, empa ka motheo e ruta hore ho ke ke ha khoneha ho phela ka tlhōlo ho Kreste ho fihlela motho a fetoloa ka mohlolo ka ho Tla ha Bobeli. Buka eo e ile ea tšoaea qalo ea moloko oo ho oona banna ba mashome a mabeli a metso e mehlano ba boholo-holo ba neng ba tla inamela letsatsi. Likarolo tsa lipolotiki le tsa bolumeli tse neng li hlokahala ho lumella kereke ea Adventist ea Laodisea ho amohela khumamelo ea Sontaha molaong oa Sontaha o tlang haufinyane li ne li se li fihlile.

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.”

អំពើស្អប់ខ្ពើមទីបួនក្នុងគម្ពីរអេសេគាល កើតឡើងនៅពេលដែលអ្នកស្មោះត្រង់តិចតួចនៅក្នុងជំពូកទីប្រាំបួនកំពុងទទួលត្រានៅលើថ្ងាសរបស់ពួកគេ មុនពេលដែលទេវតាបំផ្លាញចាប់ផ្តើមការងាររបស់ពួកគេ។ និមិត្តនេះចាប់ផ្តើមនៅខទីមួយ នៃជំពូកទីប្រាំបី នៅថ្ងៃទីប្រាំ នៃខែទីប្រាំមួយ នៃឆ្នាំទីប្រាំមួយ។ និមិត្តនេះចាប់ផ្តើមនៅថ្ងៃមុនពេលការអនុវត្តន៍សេចក្តីជំនុំជម្រះលើអ្នកដែលក្រាបថ្វាយបង្គំព្រះអាទិត្យ ដែលជាសញ្ញានៃអំណាចសម្តេចប៉ាប ហើយលេខនៃឈ្មោះរបស់វាគឺ «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.

Tshebetso ya go tiiša ba ba dikete di lekgolo le masome a mane a mane e thomile ka la 11 September 2001 ka tlhaselo godimo ga sebata sa lefase ye e phethagaditšwego ke madimabe a boraro a Boislamo. Tlhaselo yeo e ile ya galefiša ditšhaba, gomme ya swaya go fihla ga pula ya morago ga seruthwana. Eupša pula ya morago ga seruthwana e be e tla lemogwa feela ke bao ba bego ba tla bušetšwa morago metheong ya Boadvente gore ba bone gore madimabe a mararo a Boislamo ke therešo ya motheo. Ka nako yeo, bao ba ilego ba bušetšwa morago ditseleng tša kgale tše Jeremia a di šupago bjalo ka “khutšo” (yeo e lego pula ya morago ga seruthwana), ba be ba tla ba balebeledi bao ba letšago phalafala ya madimabe a boraro, goba ba be ba tla ba bao ba ganago go kwa modumo wa phalafala, gomme ka tsela yeo ba gana go sepela ditseleng tša kgale.

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.

Sasiyang sanadi diujian do doso pambarontakan ama niro i taon 1863. Di titik waktu na sarupa, ro ma sada barita taringot tu hatigoran ni Kristus, i ma “pardengganan alani haporseaon di bagasan hasintongan”. Ido barita Laodikia ni Jones dohot Waggoner, jala ido barita ni Hesekiel tu balulang na mate jala maringgas na ro sian “opat angin”, na gabe tanda ni Islam ni haholomon na patoluhon (si “hoda na muruk” na marsangkap mangalua). Anggo torop na satitik i na satia i, dung i diujian ma alani doso pambarontakan ama niro i taon 1888, di tingki surusuruan na gogo sian Pangungkapon pasal sampulu pitu tu sada pungu diturunhon, uju bagas-bagas na balga di Kota New York diruntuhon, jala Pangungkapon pasal sampulu pitu, ayat sada sahat tu tolu, dipatupa.

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.

Tolai aning chuah‑tharna tûr thuchah hi hriatthiamna hmangin an lo fiah a ni ta. Chuah‑thar na hi hmanlai hunah Pathian thiltihtheihna a lo lang ang khân Pathian thiltihtheihna târ lanna emaw a ni em, a nih loh leh Pathian thiltihtheihna târ lanna chu hmanlai hunah chauh a ni tawh em? Rinawm mi tlêmte chu 1919‑ah an pa ṭawngṭaina kalhnaa an lo ṭhinfiah leh a ni. Chu pathum fiahna zinga an kal dânin Pathian seal chu an talchhuaknaah an dawng ang a, a nih loh leh Laodikea Adventism upa sawmnih leh panga nên ni lamah an kun tûr a ni.

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.

Semua pemberontakan daripada empat generasi Adventisme Laodikia menemukan padanannya pada 11 September 2001. Tarikh itu, yang dikenal pasti oleh Yesaya sebagai “hari angin timur,” menandai permulaan masa pemeteraian bagi seratus empat puluh empat ribu orang, dan masa pemeteraian itu ialah suatu jangka waktu. Pengakhiran jangka waktu itu telah digambarkan oleh permulaannya, kerana Yesus sentiasa menggambarkan pengakhiran sesuatu perkara dengan permulaan sesuatu perkara. Dalam pergerakan-pergerakan terakhir proses pemeteraian itu, ujian-ujian yang telah dilambangkan pada permulaan jangka waktu itu sekali lagi diulangi.

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.

Pada 11 September 2001, ujian-ujian yang telah gagal dihadapi oleh para pemberontak Adventisme Laodikea, sebagaimana dilambangkan oleh keempat kekejian dalam Yehezkiel, dan oleh empat jemaat pertama dalam Wahyu pasal dua dan tiga, telah tiba, menandai permulaan suatu proses pengujian yang menuntun, bagi mereka yang mengaku sebagai Advent Hari Ketujuh, entah kepada tanda binatang itu, atau kepada meterai Allah.

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.

Ubuholi be-Adventism yaseLawodikea bubanjwe yizintambo zokukhohlisa kwabo siqu, futhi cishe akunakwenzeka kubo “ukubona” ukuphindwa kokubonakaliswa kwamandla kaNkulunkulu njengoba kwavezwa yiminyakazo yangaphambili yezinguquko, kuhlanganise nomnyakazo wezinguquko owalethela i-Adventism ukuba ibe khona. Amadoda asendulo ahlakaza futhi amboza izimfundiso ezimelelwa ngamatshe ayigugu kaMiller ngezinhlamvu zemali ezingezona ezangempela nangamatshe ayigugu omgunyathi. Isigodlo seBhayibheli i-King James siye sabekwa ezikhathini zolimi oludala, sase sithathelwa indawo amaBhayibheli olimi lwesimanje avezwa ngesigama somuntu wesono.

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.

Sekiranya ada antara orang-orang dahulu yang bersedia mempertimbangkan kemungkinan bahawa pekabaran hujan akhir itu bukanlah suatu pekabaran damai dan aman, hampir mustahil bagi mereka untuk mengenali bahawa penyataan-penyataan kuasa Allah dalam sejarah-sejarah kudus masa lampau itulah yang secara khusus mengenal pasti pemeteraian seratus empat puluh empat ribu itu. Yang lebih sukar lagi untuk mereka kenali ialah bahawa sejarah-sejarah kudus yang paling langsung mengenal pasti pemeteraian seratus empat puluh empat ribu itu ialah sejarah-sejarah kudus yang menggenapi Maleakhi pasal tiga, kerana Maleakhi pasal tiga menetapkan bahawa sentiasa ada seorang utusan yang menyediakan jalan bagi kedatangan secara tiba-tiba Utusan Perjanjian itu. Utusan itu dilambangkan oleh nabi Elia yang dengan berani mengisytiharkan bahawa tidak akan ada hujan dalam sejarahnya, kecuali jika hujan itu datang melalui pelayanannya.

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.

Жекелийн далан ахмад өөрсдийгөө ЭЗЭНий сүм хэмээн тунхагласан нь үндэсгүй бөгөөд үнэн хэрэгтээ усан үзмийн талбайн үр жимсэнд зохистой үрийг өгөгчдөд тэр талбайг өгсөнтэй адил, өөрсдийг нь өнгөрөн гарч буй нэгэн ард түмний нэхэмжлэлийг илэрхийлж байсныг хүлээн зөвшөөрөхийг инээдэмтэй хэрэг гэж үзэх байсан. Гурав дахь Гаслангийн мэдээ, замыг бэлтгэгч элч, усан үзмийн талбайн дуу—эдгээр нь бүгд тэдний итгэл найдвараа тавьж байсан уламжлал, заншлын эсрэг гэрчилдэг бөгөөд хожмын бороог танин мэдэхэд бараг даван туулахын аргагүй саад тотгорыг илэрхийлдэг.

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.

Kesimpulan daripada pemeteraian seratus empat puluh empat ribu itu menzahirkan ujian-ujian yang sama bagi mereka yang telah mengaku “mengenali” peranan Islam dalam Malapetaka yang ketiga. “Pertambahan pengetahuan” yang melancarkan pergerakan kaum Miller bermula pada penghujung “tujuh masa” pada tahun 1798. “Pertambahan pengetahuan” yang melancarkan pergerakan seratus empat puluh empat ribu bermula pada penghujung suatu “tujuh masa” yang bersifat simbolik (seratus dua puluh enam tahun) pada tahun 1989. Sepanjang seratus dua puluh enam tahun kemurtadan yang semakin memuncak itu, Adventisme Laodikia telah mencapai generasinya yang keempat dan yang terakhir.

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.

Ke moloko wa boraro le wa bone moo setšhaba goba batho ba tlalelago senwelo sa bona sa nako ya tekong, gomme nako yeo bjale e fihlile. “Koketšego ya tsebo” ya go tšwa pukung ya Daniele yeo e emelwago ke Noka ya Hiddekele, le yona ke tsebo yeo e oketšegago ge Kutollo ya Jesu Kriste e utollwa pele ga ge nako ya kgaugelo e tswalelwa.

We will take up the last three chapters of the book of Daniel in the next article.

Kami akan membahas tiga pasal terakhir dari kitab Daniel dalam artikel berikutnya.

> “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.

> “Diala di atitipaiti ken mapnuek a mapasamak ti dakkel a pannakasuot ken panagallilaw. Ni Satanas, a nakawesan kadagiti pagan-anay ti anghel, mangallilawto, no mabalin, uray dagiti pinili unay. Addanto dagiti adu a didios ken adu a ap-apu. Amin a angin ti sursuro ket agpuypuynogto. Dagidiay nangited iti kangatuan a panagdaydayaw iti ‘siensia a naulbod a napanaganan a kasta’ saanonto a daida ti mangidalan iti dayta a tiempo. Dagidiay nagtalek iti talna, kinasirib, wenno talenta da saanonto a tumakder iti ulo dagiti ranggo ken file. Saanda a tinultuloyan ti lawag. Dagidiay nangipaneknek a saan a matalek saanonto a maitalek kadakuada ti arban. Iti maudi a nainkalintegan a trabaho, sumagmamano laeng a dadakkel a lallaki ti mairaman. Mapagpaneknekda a bukod-latta ti pannakaawatda, agannadda a saan a kasapulan ti Dios, ket Isuna saanna ida a maaramat. Adda kadagiti napudno a adipen ti Apo, a iti tiempo ti panagkintayeg ken pannakasubok, maiparangarangda iti pannakakita. Adda ita dagiti napateg a nailemmeng a saan pay a nagruknoy iti tuhodda ken ni Baal. Saanda pay a naawat ti lawag a nagsilsilnag iti nasentroan a silaw a naidatag kadakayo. Ngem mabalin a iti uneg ti naranggas ken saan a makaawis a ruar, ti nadalus a kinapudno ti pudno a kababalin ti maysa a Cristiano ket maiparangarangto. Iti aldaw kitkitaentayo ti langit ngem saantayo a makita dagiti bituen. Addada sadiay, natatakder iti tangatang ti langit, ngem ti mata saan a mailasin ida. Iti rabii makitatayo ti pudno a silnagda.” Testimonies, vol. 5, 80, 81.

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