The second generation of Laodicean Adventism arrived in 1888, and that generation is symbolically represented in Ezekiel chapter eight, as the second abomination, which is represented by the “chambers of his imagery.”
Laodicea Adventizmining ikkinchi avlodi 1888-yilda yetib keldi va o‘sha avlod Hizqiyol sakkizinchi bobda ramziy tarzda, ikkinchi jirkanchlik sifatida, ya’ni “uning tasvirlari xonalari” orqali ifodalangan.
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. Ezekiel 8:10–12.
So nêng ka lût a, ka hmuh a; tin, ngai teh, bòkhup thil hrâi hrâi angte zawng zawng leh ramsa tenawm lo takte leh Israel in chhûngkua milim zawng zawngte chu bang zâr velah ziah a ni a. Tin, an hmâah Israel in chhûngkua upate zînga mi sawmhnih sarih an ding a, an lâi takah Shaphan fapa Jaazaniah a ding bawk; mi tinte kutah an rimtui hâlna an keng a, rimtui mei khu a thick takin a chho zêl a. Chutah chuan ani chuan ka hnênah, Mihring fapa, Israel in chhûngkua upate hian thimah an tih chu i hmu em, mi tinin a lem ziakna pindanah? an ti si a, Lalpa hian min hmu lo va; Lalpa hian lei hi a kalsan tawh, an ti, a ti. Ezekiel 8:10–12.
The chambers of imagery represent the wicked secrets within the hearts of those represented as the ancient men, and they have brought that very wickedness into not only the chambers of their minds, but also into the chambers of God’s sanctuary.
그 형상의 방들은 옛 사람들로 표상된 자들의 마음속에 있는 사악한 비밀들을 나타내며, 그들은 바로 그 사악함을 자기 마음의 방들 속에만 아니라 하나님의 성소의 방들 속에도 들여왔다.
Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats: For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee. Proverbs 23:6, 7.
کسی بدچاو والے کی روٹی نہ کھا، نہ اس کے نفیس کھانوں کی خواہش کر؛ کیونکہ جیسا وہ اپنے دل میں سوچتا ہے ویسا ہی وہ ہے۔ وہ تجھ سے کہتا ہے، کھا اور پی؛ لیکن اس کا دل تیرے ساتھ نہیں۔ امثال 23:6، 7۔
The wickedness of the chambers of imagery is written both on the walls of the temple and the walls of the ancient men’s minds. The secret chambers of imagery of the second abomination of Ezekiel chapter eight, represent the second generation of Laodicean Adventism, and of the four abominations the second abomination takes more time to emphasize a corporate rebellion, although all four abominations are represented as being carried out by the men who were supposed to be the guardians of the people.
Akasa a ɛwɔ mfonyin adan no mu no, wɔakyerɛw no nyinaa wɔ asɔredan no afasu so ne mpanyimfo no adwene afasu so. Mfonyin adan a ahintaw no a ɛwɔ Hesekiel ti awotwe mu akyiwade a ɛto so abien no gyina hɔ ma Laodikeafoɔ Adventism awo ntoatoaso a ɛto so abien no; na akyiwade anan no mu no, akyiwade a ɛto so abien no na wɔde bere pii si so dua de kyerɛ kuw mu atua a ɛsɔre tia no, ɛwom sɛ wɔde akyiwade anan no nyinaa kyerɛ sɛ mmarima a na ɛsɛ sɛ wɔyɛ ɔman no ahwɛfo no na wɔreyɛ.
“The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.
«نجات کی علامت اُن لوگوں پر لگا دی گئی ہے “جو اُن سب مکروہ کاموں پر آہیں بھرتے اور فریاد کرتے ہیں جو کیے جاتے ہیں۔” اب موت کا فرشتہ روانہ ہوتا ہے، جیسا کہ حزقی ایل کی رؤیا میں اُن آدمیوں کے ذریعہ ظاہر کیا گیا ہے جن کے ہاتھوں میں ہلاکت کے ہتھیار تھے، جنہیں یہ حکم دیا گیا: “بوڑھوں اور جوانوں کو، کنواریوں اور چھوٹے بچوں اور عورتوں کو، بالکل قتل کر ڈالو؛ لیکن اُس کسی آدمی کے نزدیک نہ جانا جس پر یہ نشان ہو؛ اور میرے مقدِس سے ابتدا کرو۔” نبی کہتا ہے: “پس اُنہوں نے اُن بوڑھوں سے آغاز کیا جو گھر کے سامنے تھے۔” حزقی ایل 9:1–6۔ ہلاکت کا کام اُن لوگوں کے درمیان شروع ہوتا ہے جنہوں نے اپنے آپ کو قوم کے روحانی نگہبان ہونے کا دعویٰ کیا تھا۔ جھوٹے پہرے دار سب سے پہلے گرتے ہیں۔ نہ کوئی ہے جو ترس کھائے اور نہ کوئی جو بچائے۔ مرد، عورتیں، کنواریاں، اور چھوٹے بچے سب کے سب ایک ساتھ ہلاک ہوتے ہیں۔» دی گریٹ کانٹروورسی، 656۔
The rebellion that marks the arrival of the second generation is specifically associated with the leadership of Laodicean Adventism, as fulfilled at the 1888 General Conference meeting in Minneapolis. It is represented by the expression “ancients of the house of Israel” and also by the “seventy men.” It was seventy elders that were associated with the work of Moses, and Jesus’ second group of disciples consisted of seventy men. “Seventy” represents leadership, as does “the ancients.” The second abomination places an extra emphasis upon the leadership, and in so doing it places the emphasis upon the abomination as being associated with a corporate rebellion of the leadership.
ܡܪܕܘܬܐ ܕܡܨܝܢܐ ܠܡܐܬܝܬܗ̇ ܕܕܪܐ ܕܬܪܝܢ ܡܬܩܫܪܐ ܒܕܝܩܘܬܐ ܒܪܝܫܢܘܬܐ ܕܐܕܒܢܛܝܣܡܘܣ ܕܠܐܘܕܝܩܝܐ، ܐܝܟ ܕܐܬܡܠܝܬ ܒܟܢܘܫܝܐ ܟܠܠܝܬܐ ܕ1888 ܒܡܝܢܝܐܦܘܠܝܣ. ܗܝ ܡܬܬܚܙܝܐ ܒܡܐܡܪܐ «ܣܒ̈ܐ ܕܒܝܬ ܐܝܣܪܐܝܠ» ܘܐܦ ܒـ«ܫܒܥܝܢ ܓܒܪ̈ܐ». ܫܒܥܝܢ ܙܩܢ̈ܐ ܐܝܬ ܗܘܘ ܕܡܫܬܘܬܦܝܢ ܗܘܘ ܒܥܒܘܕܬܗ ܕܡܘܫܐ، ܘܩܒܘܨܬܐ ܕܬܪܝܢ ܕܬܠܡܝ̈ܕܘܗܝ ܕܝܫܘܥ ܡܢ ܫܒܥܝܢ ܓܒܪ̈ܐ ܗܘܬ. «ܫܒܥܝܢ» ܡܚܘܝܐ ܥܠ ܪܝܫܢܘܬܐ، ܐܝܟ ܕܐܦ «ܣܒ̈ܐ». ܬܘܥܒܬܐ ܕܬܪܬܝܢ ܣܝܡܐ ܬܘܣܦܬܐ ܕܡܘܕܥܐ ܥܠ ܪܝܫܢܘܬܐ، ܘܒܗܕܐ ܓܘܢܐ ܣܝܡܐ ܡܘܕܥܐ ܥܠ ܬܘܥܒܬܐ ܐܝܟ ܕܡܬܩܫܪܐ ܒܡܪܕܘܬܐ ܟܘܪܦܘܪܛܝܬܐ ܕܪܝܫܢܘܬܐ.
In the midst of the seventy ancient men stood “Jaazaniah the son of Shaphan.” The name “Jaazaniah,” means “heard of God”, and he represents a leadership that rebelled at the very time that God was speaking, for he heard God, but refused to listen, for he professed that God had forsaken his people, and that God did not see what was happening in the secret chambers. Jaazaniah was the “son of Shaphan,” and the name “Shaphan” means “to hide”. The setting of the second generation represents a rebellion of the leadership that rebelled in the very time when God was speaking, and they believed that God did not see or care about their actions.
सत्तर प्राचीन पुरुषहरूका बीचमा “शापानका छोरा याजान्याह” उभिएका थिए। “याजान्याह” नामको अर्थ “परमेश्वरद्वारा सुनिएको” हो, र उसले त्यस्तो नेतृत्वको प्रतिनिधित्व गर्छ जसले परमेश्वर बोलिरहनुभएको ठीक त्यही समयमा विद्रोह गर्यो; किनकि उसले परमेश्वरलाई त सुन्यो, तर आज्ञापालनपूर्वक सुन्न इन्कार गर्यो। उसले दाबी गर्यो कि परमेश्वरले आफ्ना जनहरूलाई त्यागिसक्नुभएको छ, र गुप्त कोठाहरूमा के भइरहेको थियो, परमेश्वरले त्यो देख्नुभएन। याजान्याह “शापानका छोरा” थिए, र “शापान” नामको अर्थ “लुकाउनु” हो। दोस्रो पुस्ताको परिवेशले त्यस्तो नेतृत्वको विद्रोहलाई प्रतिनिधित्व गर्छ, जसले परमेश्वर बोलिरहनुभएको ठीक त्यही समयमा विद्रोह गर्यो, र तिनीहरूले परमेश्वरले तिनीहरूका कामहरू न देख्नुहुन्छ, न त तिनको वास्ता गर्नुहुन्छ भन्ने विश्वास गरे।
Sister White recorded that she was shown the conversations of the leadership of Laodicean Adventism during the 1888 General Conference. At the 1888 General Conference God showed Sister White the meetings of the leaders which they had among themselves when they thought God was not listening. There in the secrecy of their rooms they spoke evil against Sister White, her son, and Elders Jones and Waggoner. They believed they could speak freely, for God could not see them in their private quarters, but God showed these very conversations to the prophetess. They were in a corporate meeting, and according to inspiration they were hearing the message of the latter rain, but they refused to hear.
ऐया ह्वाइट्ले अभिलेख गर्नुभयो कि १८८८ को जनरल कन्फरेन्सको समयमा लाओडिसीयन एडभेन्टवादको नेतृत्वबीच भएका वार्तालापहरू उहाँलाई देखाइएका थिए। १८८८ को जनरल कन्फरेन्समा, अगुवाहरूले आपसमा गरेका ती सभाहरू—जब उनीहरूले परमेश्वर सुनिरहनुभएको छैन भनी ठानेका थिए—परमेश्वरले ऐया ह्वाइटलाई देखाउनुभयो। त्यहाँ, आफ्ना कोठाहरूको गोपनीयतामा, उनीहरूले ऐया ह्वाइट, उहाँका पुत्र, र एल्डरहरू जोन्स तथा वाग्गनरको विरुद्धमा दुष्ट कुरा गरे। उनीहरूले स्वतन्त्रतापूर्वक बोल्न सकिन्छ भनी विश्वास गरे, किनकि तिनीहरूको निजी वासस्थानमा परमेश्वरले तिनीहरूलाई देख्न सक्नुहुन्न भन्ने तिनीहरूको धारणा थियो; तर परमेश्वरले यिनै वार्तालापहरू भविष्यद्वक्त्रीलाई देखाउनुभयो। तिनीहरू एक सामूहिक सभामा थिए, र प्रेरणाअनुसार उनीहरू पछिल्लो वर्षाको सन्देश सुनिरहेका थिए, तर उनीहरूले सुन्न इन्कार गरे।
What was it that had produced a leadership that manifested such open rebellion in 1888, that Sister White compared it to the rebellion of Korah, Dathan and Abiram?
1888-жылы эженин Уайт Корак, Датан жана Авирамдын козголоңуна салыштыргандай ушунчалык ачык баш ийбестикти көрсөткөн жетекчиликти эмне пайда кылган эле?
“When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.
“Kayna naiye chanpiŋpiča yuḣá oyaŋke kte he, Minneapolis-ta iyuȟpeya kiŋ uŋ waštešni ečhél iyáye kte, Tȟuŋkášila waŋbláke čhaŋtéwašte hečhél. Lé ektá makȟóčhe thípi kin héhaŋhaŋni čha waŋbláke šni yel, wówašteya iyéčheča ye: niye makiyAŋžAŋpi kta he, čhaŋtéšičAŋpi kta he, čha waštešni waŋbláke šni yel, hehaŋ niyé čhaŋtéwašte kte, čha makiyAŋžAŋpi kiŋ iyúnihan šni yel. Tka niye nažin wičhóni él, he tuwá niye oyáte kiŋ hená iyétuŋka he, heháŋ niye owíčhakte kta iyéčheča, na niyé waštešni él iyéyapi kte. Niye Tȟuŋkášila Táku Škan Škaŋ kiŋ owáŋyaŋg waŋbláke šni heháŋpi kiŋ hená ektá yuŋkáŋpi. Niyé iyečhél oyáwaŋka waŋbláke kte kiŋ owás’iŋ waŋbláke yel, hé Tȟuŋkášila Brother Jones na Brother Waggoner yuŋkÁŋpi na owóhAŋke kiŋ iyáya hečhél; tka niye wíčhoȟ’aŋ kiŋ nážiŋ šni yel. Na čhaŋtéwaštešni kiŋ wóuŋspeya, na wóyakA kiŋ owáštašni él héhaŋ, niye iyečhél waštešni él iyéyapi kte heháŋ iyéčheča šni yel, hená wičháša kin Tȟuŋkášila ektá owóhAŋke waŋ hé, na niye owóhAŋke kiŋ na owáŋyaŋg kiŋ wowášte šni él yuȟá yel.”
“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.
«Մինչ այդ երբեք մեր ժողովրդի մեջ չէի տեսել այդպիսի հաստատ ինքնագոհություն և լույսն ընդունելու ու ճանաչելու այդպիսի անպատրաստակամություն, ինչպիսին դրսևորվեց Մինեապոլիսում։ Ինձ ցույց է տրվել, որ այն խմբից ոչ մեկը, որը փայփայում էր այն ոգին, որ դրսևորվեց այդ ժողովում, այլևս հստակ լույս չէր ունենալու՝ տարբերելու համար իրենց երկնքից ուղարկված ճշմարտության թանկարժեքությունը, մինչև չխոնարհեցնեին իրենց հպարտությունը և չխոստովանեին, որ չեն մղվել Աստծո Հոգուց, այլ որ իրենց միտքն ու սիրտը լցված էին նախապաշարմունքով։ Տերը ցանկանում էր մոտենալ նրանց, օրհնել նրանց և բժշկել նրանց իրենց հետընթացներից, բայց նրանք չէին լսում։ Նրանք մղվում էին այն նույն ոգուց, որ ներշնչում էր Կորխին, Դաթանին և Աբիրամին։ Իսրայելի այդ մարդիկ վճռել էին հակառակվել ամեն ապացույցի, որը պիտի ցույց տար, թե իրենք սխալ են, և նրանք շարունակեցին ու շարունակեցին իրենց անհնազանդության ընթացքը, մինչև որ շատերը շեղվեցին՝ միանալու նրանց»։
“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘All the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [Verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.
“Bệnh chạu ná bâu? Bấu chạu ốt, bấu chạu mệng, bấu chạu bấu có ánh sáng. Troong sự nổi loạn hăn ná mi hai pằn năm mươi vị thủ lĩnh nổi danh troong hội chúng, là nhữn người có danh vọng. Lời làm chứng của hăn là chi? ‘Toàn thể hội chúng đều thánh, mỗi người troong họ đều thánh, và Đức Giê-hô-va ở giữa họ; vậy tại sao các ngươi lại tự tôn mình lên trên hội chúng của Đức Giê-hô-va?’ [Dân-số Ký 16:3]. Khi Cô-rê và nhữn kẻ đồng bọn của hăn bị diệt dưới sự phán xét của Đức Chúa Trời, dân sự mà họ đã lừa dối bấu thấy bàn tay của Đức Giê-hô-va troong phép lạ nị. Sáng hôm sau, toàn thể hội chúng buộc tội Môi-se và A-rôn rằng: ‘Các ông đã giết dân của Đức Giê-hô-va’ [câu 41], và tai vạ giáng trên hội chúng, hơn mười bốn ngàn người đã chết.”
“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.
«هنگامی که قصد داشتم مینیاپولیس را ترک کنم، فرشتهٔ خداوند در کنارم ایستاد و گفت: “چنین مکن؛ زیرا خدا در این مکان کاری برای تو دارد تا انجام دهی. قوم، شورشِ قورح و داتان و ابیرام را از سر میگذرانند. من تو را در جایگاهِ درستت قرار دادهام، جایگاهی که آنان که در نور نیستند آن را به رسمیت نخواهند شناخت؛ به شهادت تو اعتنا نخواهند کرد؛ اما من با تو خواهم بود؛ فیض و قدرت من تو را پایدار خواهد داشت. این تو نیستی که خوار میشمُرند، بلکه رسولان و پیامی را که برای قوم خود میفرستم. آنان نسبت به کلام خداوند اهانت روا داشتهاند. شیطان چشمان ایشان را کور ساخته و داوریشان را منحرف کرده است؛ و اگر هر جان از این گناهِ خویش، از این استقلالِ تقدیسناشدهای که به روح خدا اهانت میکند، توبه نکند، در تاریکی خواهند رفت. شمعدان را از جای خود برخواهم داشت، مگر آنکه توبه کنند و بازگشت نمایند تا ایشان را شفا دهم. ایشان بیناییِ روحانیِ خود را تیره ساختهاند. نخواستهاند که خدا روح و قدرت خود را آشکار سازد؛ زیرا نسبت به کلام من روحِ استهزا و انزجار دارند. سبکسری، بیهودگی، مزاح، و شوخی، هر روزه در میان ایشان معمول است. دلهای خود را به طلب من ننهادهاند. در شرارههای افروختهٔ خویش گام برمیدارند، و اگر توبه نکنند، در اندوه خواهند آرمید. خداوند چنین میفرماید: در جایگاهِ وظیفهٔ خود بایست؛ زیرا من با تو هستم، و تو را ترک نخواهم کرد و رها نخواهم ساخت.” این سخنان را که از جانب خدا بود، جرأت نکردم نادیده بگیرم.»
“Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.
«Гэрэл Батл-Крийкт тод, гялалзсан туяагаар туссаар ирсэн; гэвч Миннеаполисын цуглаанд оролцсон хүмүүсээс хэн нь тэр гэрэлд ирж, Эзэн тэдэнд тэнгэрээс илгээсэн үнэний баян эрдэнэсийг хүлээн авсан бэ? Хэн нь Удирдагч Есүс Христтэй алхаа нийлүүлэн алхсан бэ? Хэн нь өөрсдийн эндүү зүтгэл, сохрол, атаархал ба хорон сэрдлэг, үнэнийг эсэргүүцсэн байдлынхаа талаар бүрэн гэмшлийн илэрхийлэл хийсэн бэ? Нэг нь ч үгүй; мөн гэрлийг хүлээн зөвшөөрөхийг ийнхүү удаан хугацаанд үл хайхарсны улмаас тэр гэрэл тэднийг хол хойно нь орхисон; тэд нигүүлсэл дотор болон бидний Эзэн Христ Есүсийн мэдлэг дотор өсөөгүй. Тэд өөрсдөд нь хэрэгтэй байсан, мөн тэднийг шашны туршлагад хүчирхэг хүмүүс болгох байсан нигүүлслийг хүлээн авч чадсангүй.»
“The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.
“ਤਕਰਾਰ ਵਿੱਚ ਮਿਨੀਐਪੋਲਿਸ ਵਿੱਚ ਜੋ ਸਥਿਤੀ ਅਪਣਾਈ ਗਈ ਸੀ, ਉਹ ਪ੍ਰਤੀਤ ਹੁੰਦੀ ਹੈ ਕਿ ਇੱਕ ਅਜਿਹੀ ਅਤਿਕ੍ਰਮਣ-ਅਸੰਭਵ ਰੁਕਾਵਟ ਬਣ ਗਈ ਸੀ, ਜਿਸ ਨੇ ਵੱਡੀ ਹੱਦ ਤੱਕ ਉਨ੍ਹਾਂ ਨੂੰ ਸੰਦੇਹ ਕਰਨ ਵਾਲਿਆਂ, ਪ੍ਰਸ਼ਨ ਉਠਾਉਣ ਵਾਲਿਆਂ, ਸੱਚਾਈ ਅਤੇ ਪਰਮੇਸ਼ੁਰ ਦੀ ਸ਼ਕਤੀ ਨੂੰ ਅਸਵੀਕਾਰ ਕਰਨ ਵਾਲਿਆਂ ਦੇ ਨਾਲ ਹੀ ਘੇਰ ਦਿੱਤਾ। ਜਦੋਂ ਹੋਰ ਕੋਈ ਸੰਕਟ ਆਵੇਗਾ, ਤਾਂ ਜਿਨ੍ਹਾਂ ਨੇ ਇੰਨੇ ਲੰਬੇ ਸਮੇਂ ਤੱਕ ਸਬੂਤ ਉੱਤੇ ਸਬੂਤ ਦੇ ਬਾਵਜੂਦ ਵਿਰੋਧ ਕੀਤਾ ਹੈ, ਉਹ ਮੁੜ ਉਹਨਾਂ ਹੀ ਬਿੰਦੂਆਂ ਉੱਤੇ ਪਰਖੇ ਜਾਣਗੇ ਜਿੱਥੇ ਉਹ ਇੰਨੇ ਪ੍ਰਗਟ ਰੂਪ ਵਿੱਚ ਅਸਫਲ ਹੋਏ ਸਨ, ਅਤੇ ਉਨ੍ਹਾਂ ਲਈ ਇਹ ਸਵੀਕਾਰ ਕਰਨਾ ਔਖਾ ਹੋਵੇਗਾ ਕਿ ਜੋ ਪਰਮੇਸ਼ੁਰ ਵੱਲੋਂ ਹੈ ਉਸ ਨੂੰ ਲੈਣ ਅਤੇ ਜੋ ਅੰਧਕਾਰ ਦੀਆਂ ਸ਼ਕਤੀਆਂ ਵੱਲੋਂ ਹੈ ਉਸ ਨੂੰ ਅਸਵੀਕਾਰ ਕਰਨ। ਇਸ ਲਈ ਉਨ੍ਹਾਂ ਲਈ ਇਕੱਲਾ ਹੀ ਸੁਰੱਖਿਅਤ ਮਾਰਗ ਇਹ ਹੈ ਕਿ ਉਹ ਨਿਮਰਤਾ ਵਿੱਚ ਤੁਰਨ, ਆਪਣੇ ਪੈਰਾਂ ਲਈ ਸਿੱਧੇ ਰਸਤੇ ਬਣਾਉਣ, ਕਿਤੇ ਐਸਾ ਨਾ ਹੋਵੇ ਕਿ ਲੰਗੜਾ ਰਾਹ ਤੋਂ ਭਟਕ ਜਾਵੇ। ਇਹ ਗੱਲ ਹਰ ਪੱਖੋਂ ਨਿਰਣਾਇਕ ਹੈ ਕਿ ਅਸੀਂ ਕਿਸ ਦੀ ਸੰਗਤ ਕਰਦੇ ਹਾਂ—ਕੀ ਉਹ ਮਨੁੱਖ ਜੋ ਪਰਮੇਸ਼ੁਰ ਨਾਲ ਤੁਰਦੇ ਹਨ ਅਤੇ ਉਸ ਉੱਤੇ ਵਿਸ਼ਵਾਸ ਅਤੇ ਭਰੋਸਾ ਰੱਖਦੇ ਹਨ, ਜਾਂ ਉਹ ਮਨੁੱਖ ਜੋ ਆਪਣੀ ਹੀ ਕਥਿਤ ਬੁੱਧੀ ਦੇ ਪਿੱਛੇ ਤੁਰਦੇ ਹਨ ਅਤੇ ਆਪਣੇ ਹੀ ਸਲਗਾਏ ਹੋਏ ਚਿੰਗਾਰੀਆਂ ਵਿੱਚ ਤੁਰਦੇ ਹਨ।”
“The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.
“ሓቂ ዝተቃወሙ ሰባት ዘስዕቡዎ ጽልዋ ንምክታል ዝወሰደ ግዜን ጥንቃቐን ጻዕርን ኣሰካፊ ክሳራ እዩ ነይሩ፤ ምኽንያቱ ብመንፈሳዊ ፍልጠት ንሕና ብዓመታት ቀዲምና ክንከውን ነይሩና፤ እቶም ብርሃን ክመላለሱ ዝግባእሎም ናብ ምፍላጥ እግዚኣብሄር እንተ ተኸቲሎም ነይሮም፣ ምውጻኡ ከም ንግሆ ዝተዳለወ ምዃኑ ምእንቲ ክፈልጡ፣ ብዙሓት፣ እወ ብዙሓት ነፍሳት ኣብ ቤተ ክርስቲያን ተወሲኾም ነይሮም። ነገር ግና፣ እቲ እግዚኣብሄር ናብ ህዝቡ ዝልእኮ ሓቂ ብግራኒት መንደቕ ከም ዝቖሙ ሰራሕተኛታት ጽልዋኦም ንምክታል ኣብ ውሽጢ እታ ቤተ ክርስቲያን እንተዘይኮነ ብዙሕ ጻዕሪ ክወጽእ ኣለዎ ስለዘሎ፣ ዓለም ብንጽጽር ኣብ ጸልማት ተሪፋ ኣላ።”
“God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.” Manuscript Releases, volume 14, 107–111.
“Elohim pinasaatakꞌat jan che watchmanobʼ ok ṣʼokokobʼ ich junan tʼaanobʼ u tsʼaʼik jun tuukulil tʼaan, u kʼuchul trumpetaʼ jun pʼáatal tʼaan, tiʼal kaʼach máakʼobʼ tuláakal u pʼáajtal u yáanal u postol tiʼ duty yéetel u beetik u pʼáatal ich le nojoch meyaj. Kaʼach le nojoch, sáasil, yaanil kʼáakʼnáalil leʼelil tuʼux kʼuchul le óotro ángel ku yúuchul kaʼanil yéetel nojoch pakʼatal, táan u tsʼíibtaʼal luʼum tuláakal yéetel u glory. Yaanoʼon años ich pach; yéetel letiʼobʼ ku pʼáatal ich blindness yéetel ku xíimbal u pʼáatalil le mensaje minaʼan tuukul Elohim kaʼach kʼuchul tiʼ Minneapolis meeting bey jun lámpara ku tóopʼol, yaan u kʼáat chiʼobʼ u tsʼóokoltik u puksiʼikʼalobʼ tu yáanal Elohim yéetel u wilik yéetel u naʼatik bix le meyaj táan u paʼatal tumen u blindnessil tuukul yéetel hardnessil puksiʼikʼal.” Manuscript Releases, volume 14, 107–111.
What was it that had produced a leadership that manifested such open rebellion in 1888, that Sister White compared it to the rebellion of Korah, Dathan and Abiram? The answer no doubt lies in the rebellion of 1863, that prepared the way for what Ezekiel was told would be even greater abominations. Rejecting the “seven times,” of Leviticus twenty-six, and introducing a counterfeit chart, would produce the necessity to uphold the counterfeit of 1863. Thus, Miller would watch his jewels get scattered and covered up with rubbish and counterfeit jewels and coins. The worldly saying says, “history is written by the victors.”
1888-मा त्यस्तो खुला विद्रोह प्रकट गर्ने नेतृत्व के कुराले उत्पन्न गरेको थियो, जसलाई सिस्टर ह्वाइटले कोरह, दाथान र अबीरामको विद्रोहसँग तुलना गर्नुभयो? यसको उत्तर निःसन्देह 1863-को विद्रोहमा निहित छ, जसले त्यस कुराको लागि बाटो तयार गर्यो, जसबारे इजकिएललाई अझ ठूलो घृणित कामहरू हुनेछन् भनेर भनिएको थियो। लेवीय व्यवस्था 26 को “सात समय”लाई अस्वीकार गरेर, र एउटा जाली चार्ट प्रस्तुत गरेर, 1863-को जालसाजीलाई कायम राख्नुपर्ने आवश्यकता उत्पन्न हुने थियो। यसरी, मिलरले आफ्ना रत्नहरू तितरबितर पारिएको र फोहोर तथा जाली रत्नहरू र सिक्काहरूले ढाकिएको देख्ने थिए। सांसारिक उखान भन्छ, “इतिहास विजेताहरूले लेख्छन्।”
Though not actually the victors, those leading the Laodicean Adventist church have spent time and effort to construct a historical narrative that upholds the increasing rebellion through the four generations, in an attempt to place that rebellion in a light that is far from the actual history recorded by the heavenly angels. The revision of history is a hallmark characteristic of the Jesuits of the Catholic Church, and historical revisionism has been a stock and trade of Laodicean Adventist historians. What is written these days by Laodicean Adventist “historians” about the Minneapolis General Conference session is a classic example of historical revisionism.
Хоть на самом деле они и не были победителями, те, кто стоит во главе Лаодикийской адвентистской церкви, затратили время и усилия на то, чтобы создать историческое повествование, поддерживающее нарастающее восстание на протяжении четырёх поколений, пытаясь представить это восстание в свете, весьма далёком от действительной истории, записанной небесными ангелами. Пересмотр истории является отличительным признаком иезуитов Католической церкви, и исторический ревизионизм стал обычным ремеслом лаодикийских адвентистских историков. То, что в наши дни пишут лаодикийские адвентистские «историки» о сессии Генеральной конференции в Миннеаполисе, является классическим примером исторического ревизионизма.
There may have been a few of the rebels from that conference that eventually repented, but the exception to the rule, does not deny the rule. Sister White was commanded to stay and record the meeting, for the rebellion of Korah, Dathan and Abiram was being repeated. For Adventist historians to construct the testimony around whether the message of righteousness by faith was understood, not understood; rejected or not rejected, or thereafter accepted is to avoid the inspired testimony of a rebellion that was typified by Korah, Dathan and Abiram.
ᎠᏎ ᎢᏳᏃ ᎠᎴᏂᎯ ᎤᎾᏓᏅᏘᏍᎩ ᎾᎿ ᎤᎵᏍᏆᏂᎪᏛ ᎤᎾᎵᏰᎢᎵᏎᎲᎢ ᎤᎵᏍᎩᏍᏗ ᎤᏂᏁᎸᎯ ᎠᏂᏁᎲᎢ ᎤᎾᏓᏅᏘᏍᎬ ᏱᎨᏎᎢ, ᎠᏎ ᎤᏓᎴᏂᏙᎯ ᎤᏤᎵ ᎤᏍᏆᏂᎪᏗ ᎥᏝ ᎤᏍᏆᏂᎪᏗ ᏱᏂᎨᏒ ᎬᏁᎵᏍᎪᎢ. ᏧᏓᏓᏅᏛ ᏫᏧᏗᏱ ᎤᏁᏙᎸᎯ ᎨᏎ ᎠᎴ Ꮎ ᎤᎵᏍᏆᏂᎪᏛ ᏧᏃᏪᎵᏍᎬᎢ, ᎾᏍᎩᏰᏃ ᎪᎳ, ᏕᏌᏂ, ᎠᎴ ᎠᏈᎳᎻ ᎤᏂᏃᎮᎸ ᎤᏂᏃᎯᏳᏒ ᏔᎵᏁ ᎥᏓᏛᏁᎲ ᎨᏎᎢ. ᎠᏂᎠᏕᏫᏍᏗ ᎦᏃᏣᎳᎩ ᎤᎾᏃᎮᎸᏍᎩ Ꮎ ᎬᏬᎯᏳᏉ ᎤᏬᎯᏳᏎ ᎠᏓᏅᏙ ᎬᏔᏅᎢ ᎠᎦᏛᎦᏁᎸᎢ ᎤᏃᎵᏍᎬ ᎠᎴ ᎥᏝ ᎠᎦᏛᎦᏁᎸᎾ ᎨᏎᎢ; ᎠᎦᏂᏆᏘᏍᏔᏅ ᎠᎴ ᎥᏝ ᎠᎦᏂᏆᏘᏍᏔᏅᎾ ᎨᏎᎢ, ᎠᎴ ᎣᏂ ᏗᎨᏒᎢ ᎠᎦᏓᏂᎸᏨ ᎨᏎᎢ ᎠᏁᎵᏍᎬ ᏧᏅᏒ, ᎾᏍᎩ ᎤᎾᎵᏍᏓᏴᏁᎲ Ꮎ ᎦᎸᏉᏗ ᎠᎦᏄᎪᏫᏎᎸ ᎤᏃᎮᎸᎢ ᎾᏍᎩ ᎪᎳ, ᏕᏌᏂ ᎠᎴ ᎠᏈᎳᎻ ᎤᏂᏃᎮᎸ ᎤᏎᎸᎯ ᏧᏟᎶᏍᏔᏅᎯ ᎨᏎᎢ.
Which of those three rebels did Moses’ record show was afterward repentant and accepted back in the leadership with Moses?
ଏହି ତିନିଜଣ ବିଦ୍ରୋହୀମାନଙ୍କ ମଧ୍ୟରୁ କିଏ ପରେ ପଶ୍ଚାତ୍ତାପ କରିଥିଲେ ଏବଂ ମୋଶାଙ୍କ ସହ ନେତୃତ୍ୱରେ ପୁନର୍ବାର ଗ୍ରହୀତ ହୋଇଥିଲେ ବୋଲି ମୋଶାଙ୍କ ଅଭିଲେଖ ଦେଖାଏ?
“Korah, the leading spirit in this movement, was a Levite, of the family of Kohath, and a cousin of Moses; he was a man of ability and influence. Though appointed to the service of the tabernacle, he had become dissatisfied with his position and aspired to the dignity of the priesthood. The bestowal upon Aaron and his house of the priestly office, which had formerly devolved upon the first-born son of every family, had given rise to jealousy and dissatisfaction, and for some time Korah had been secretly opposing the authority of Moses and Aaron, though he had not ventured upon any open act of rebellion. He finally conceived the bold design of overthrowing both the civil and the religious authority. He did not fail to find sympathizers. Close to the tents of Korah and the Kohathites, on the south side of the tabernacle, was the encampment of the tribe of Reuben, the tents of Dathan and Abiram, two princes of this tribe, being near that of Korah. These princes readily joined in his ambitious schemes. Being descendants from the eldest son of Jacob, they claimed that the civil authority belonged to them, and they determined to divide with Korah the honors of the priesthood.
«Қорах, ин ҳаракатнинг етакчи руҳи, Лавийдан, Қаҳот хонадонидан бўлиб, Мусонинг амакиваччаси эди; у қобилиятли ва нуфузли киши эди. Гарчи у муқаддас чодир хизматига тайинланган бўлса-да, ўз мавқеидан норози бўлиб қолган ва руҳонийлик мартабасига даъвогар бўлган эди. Илгари ҳар бир оиланинг тўнғич ўғлига тегишли бўлган руҳонийлик лавозимининг Ҳорун ва унинг хонадонига берилиши ҳасад ва норозиликка сабаб бўлган эди, ва Қорах бирмунча вақт давомида Мусо билан Ҳоруннинг ҳокимиятига яширинча қарши чиқиб юрган, гарчи очиқ исёнга журъат этмаган бўлса ҳам. Ниҳоят, у ҳам фуқаровий, ҳам диний ҳокимиятни ағдариб ташлашдек дадил режани ўйлаб топди. У ҳамдардлар топмай қолмади. Қорах ва Қаҳотийлар чодирларига яқин, муқаддас чодирнинг жануб томонида, Рубен қабиласининг қароргоҳи жойлашган бўлиб, бу қабиланинг икки амири — Датан ва Абирамнинг чодирлари Қорахникига яқин эди. Бу амирлар унинг шуҳратпараст режаларига дарҳол қўшилдилар. Ёқубнинг тўнғич ўғли авлодидан бўлганлари учун, улар фуқаровий ҳокимият ўзларига тегишли, деб даъво қилдилар ва руҳонийлик шарафини Қорах билан бўлишишга аҳд қилдилар.»
“The state of feeling among the people favored the designs of Korah. In the bitterness of their disappointment, their former doubts, jealousy, and hatred had returned, and again their complaints were directed against their patient leader. The Israelites were continually losing sight of the fact that they were under divine guidance. They forgot that the Angel of the covenant was their invisible leader, that, veiled by the cloudy pillar, the presence of Christ went before them, and that from Him Moses received all his directions.
“Xalq arasındaki duygu durumu Korah’ın tasarılarını destekliyordu. Uğradıkları hayal kırıklığının acılığı içinde, önceki kuşkuları, kıskançlıkları ve nefretleri geri dönmüş, şikâyetlerini yine sabırlı önderlerine yöneltmişlerdi. İsrailliler, ilahî yönetim altında bulundukları gerçeğini durmaksızın gözden kaçırıyorlardı. Antlaşmanın Meleği’nin görünmez önderleri olduğunu; bulut sütunu ardında gizlenmiş olarak Mesih’in huzurunun önlerinde gittiğini; ve Musa’nın bütün buyruklarını O’ndan aldığını unutmuşlardı.”
“They were unwilling to submit to the terrible sentence that they must all die in the wilderness, and hence they were ready to seize upon every pretext for believing that it was not God but Moses who was leading them and who had pronounced their doom. The best efforts of the meekest man upon the earth could not quell the insubordination of this people; and although the marks of God’s displeasure at their former perverseness were still before them in their broken ranks and missing numbers, they did not take the lesson to heart. Again they were overcome by temptation.” Patriarchs and Prophets, 395, 396.
“ꯃꯈꯣꯏꯅ ꯑꯗꯨꯒꯨꯝ ꯂꯩꯔꯕ ꯍꯣꯠꯅ ꯂꯝꯒꯤ ꯃꯥꯏꯗꯥ ꯄꯨꯝꯅꯃꯛ ꯁꯤꯕꯒꯤ ꯑꯇꯩ ꯃꯥꯡꯍꯟꯅꯕꯨ ꯊꯥꯗꯣꯛꯄꯥꯒꯤ ꯁꯦꯝ ꯂꯩꯇꯦ, ꯑꯗꯨꯒꯥ ꯃꯁꯤꯒꯤ ꯃꯔꯝꯗꯥ ꯃꯈꯣꯏꯅ ꯏꯁ꯭ꯋꯔꯅ ꯃꯈꯣꯏꯕꯨ ꯂꯝꯍꯜꯂꯤꯕꯅꯤ ꯍꯥꯏꯕꯒꯤ ꯃꯍꯥꯛꯇ ꯉꯝꯂꯕꯅꯤ, ꯃꯣꯏꯁꯦꯅ ꯂꯝꯍꯜꯂꯤꯕꯅꯤ ꯑꯃꯁꯨꯡ ꯃꯈꯣꯏꯒꯤ ꯑꯗꯨꯝ ꯂꯣꯏꯅ ꯂꯩꯔꯕ ꯃꯥꯡꯍꯟꯕ ꯋꯥꯔꯣꯜ ꯄꯤꯈꯤꯕꯅꯤ ꯍꯥꯏꯕ ꯑꯃꯗ ꯌꯥꯝꯅ ꯂꯧꯖꯔꯛꯄꯥꯗꯤ ꯔꯦꯗꯤ ꯑꯣꯏꯔꯝꯃꯤ꯫ ꯃꯂꯦꯝꯗꯥ ꯂꯩꯕ ꯃꯤꯌꯣꯏ ꯄꯨꯝꯅꯃꯛꯒꯤ ꯃꯔꯛꯇ ꯈ꯭ꯋꯥꯏꯗꯒꯤ ꯅꯣꯡꯃꯥꯏꯖꯤꯡꯕ ꯃꯤꯑꯃ ꯑꯗꯨꯒꯤ ꯈ꯭ꯋꯥꯏꯗꯒꯤ ꯐꯒꯠꯄ ꯊꯕꯛꯁꯨ ꯃꯤ ꯑꯁꯤꯒꯤ ꯂꯥꯟ ꯊꯥꯎꯗꯣꯛꯄ ꯉꯝꯈꯤꯗꯦ; ꯑꯃꯁꯨꯡ ꯃꯈꯣꯏꯒꯤ ꯃꯥꯡꯈꯤꯕ ꯂꯨꯡꯑꯢꯕꯗꯥ ꯏꯁ꯭ꯋꯔꯒꯤ ꯅꯨꯡꯉꯥꯏꯗꯕꯒꯤ ꯃꯔꯛꯇ ꯑꯣꯏꯔꯤꯕ ꯑꯣꯏꯅꯥ, ꯃꯈꯣꯏꯒꯤ ꯊꯨꯡꯂꯤꯕ ꯊꯥꯡꯖꯥ ꯑꯃꯁꯨꯡ ꯃꯥꯡꯖꯔꯛꯈꯤꯕ ꯃꯤꯁꯤꯡ ꯑꯗꯨ ꯃꯈꯣꯏꯒꯤ ꯃꯃাংꯗꯥ ꯂꯩꯔꯝꯃꯒꯁꯨ, ꯃꯈꯣꯏꯅ ꯑꯗꯨꯒꯤ ꯃꯥꯔꯨ ꯍꯧꯖꯤꯛꯇ ꯂꯧꯔꯛꯈꯤꯗꯦ꯫ ꯑꯃꯨꯛ ꯍꯟꯅꯥ ꯃꯈꯣꯏ ꯏꯕꯦꯃꯃꯥꯗꯥ ꯃꯌꯥꯡ ꯊꯥꯕꯥ ꯉꯝꯍꯜꯂꯛꯈꯤ꯫” Patriarchs and Prophets, 395, 396.
Laodicean Adventism began in 1856, and in 1863 it became the legally registered Laodicean Adventist church. As previously addressed in prior articles, there is no inspired testimony that Laodicea is ever saved. It cannot be saved unless it repents of its condition, and accepts the experience represented by Philadelphia. Laodicea is a people that is judged, by being spewed out of the mouth of the Lord. As the Laodicean church, inspiration identifies that the church was destined to wander in the wilderness as did ancient Israel.
لەودیسیایی ئەدوێنتیزم لە ساڵی 1856 دەستی پێکرد، و لە 1863دا بوو بە کڵێسای ئەدوێنتیستی لەودیسیایی تۆمارکراوی یاسایی. وەک لە وتارەکانی پێشووتر باس کراوە، هیچ شایەتییەکی ئیلهامی نییە کە لەودیسیا هەرگیز ڕزگار بێت. ناتوانرێت ڕزگار بێت مەگەر ئەوەی لە دۆخی خۆی تۆبە بکات، و ئەو ئەزموونە وەربگرێت کە فیڵادلفیا نوێنەرایەتی دەکات. لەودیسیا گەلێکە کە حوکمی لێ دەدرێت، بەوەی لە دەمەوەی مەسیحی خاوەن شکەڵەوە دەتفڕێندرێت. وەک کڵێسای لەودیسیایی، ئیلهام ناساندنی ئەوە دەکات کە کڵێساکە چارەنووسی ئەوەی هەبوو لە چۆڵەوانی سەرگەردان بێت، وەک ئیسرائیلی کۆن.
Which of the rebels of ancient Israel wandered in the wilderness for forty years and then entered into the Promised Land? Not a single soul, and their wandering typified the wandering of modern Israel.
Kinsan dagiti managalsua idi ugma nga Israel ti nagsalsallaw iti let-ang iti uppat a pulo a tawen ket kalpasanna simrek iti Naikari a Daga? Awan uray maysa a kararua, ket ti panagsalsallawda ket insimbolo na ti panagsalsallaw ti kabaruan nga Israel.
The rebellion of Korah, Dathan and Abiram (that typified the rebellion of 1888), was premised upon their unwillingness to accept the judgment upon the people assigning them to wander for forty years in the wilderness. The rebellion of 1888, was premised upon the leadership’s rejection of the pronouncement identifying them as Laodicea and assigning them to wander many more years in the wilderness because of their insubordination.
ការបះបោររបស់កូរ៉ា ដាថាន់ និងអាប៊ីរ៉ាម (ដែលជារូបសញ្ញាជាមុននៃការបះបោរឆ្នាំ 1888) បានស្ថិតលើមូលដ្ឋាននៃការមិនព្រមទទួលយកសេចក្តីវិនិច្ឆ័យលើប្រជាជន ដែលកំណត់ឲ្យពួកគេវង្វេងអស់រយៈពេលសែសិបឆ្នាំនៅក្នុងទីរហោស្ថាន។ ការបះបោរឆ្នាំ 1888 ក៏បានស្ថិតលើមូលដ្ឋាននៃការបដិសេធរបស់ថ្នាក់ដឹកនាំចំពោះសេចក្តីប្រកាសដែលកំណត់អត្តសញ្ញាណពួកគេថាជាលៅឌីសេអា ហើយកំណត់ឲ្យពួកគេវង្វេងជាច្រើនឆ្នាំទៀតនៅក្នុងទីរហោស្ថាន ដោយសារការមិនស្តាប់បង្គាប់របស់ពួកគេ។
“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.
«ܐܝܬܘܗܝ ܗܘ ܡܣܝܓܢܐ ܕܐܬܝܗܒ ܠܢ ܒܝܕ A. T. Jones ܘـ E. J. Waggoner، ܗܘ ܡܣܝܓܢܐ ܕܐܠܗܐ ܠܥܕܬܐ ܕܠܐܘܕܝܩܝܐ، ܘܘܝ ܠܟܠ ܡܢ ܕܡܘܕܐ ܕܡܗܝܡܢ ܒܫܪܪܐ ܘܥܕܟܝܠ ܠܐ ܡܦܝܥ ܠܐܚܪ̈ܢܐ ܙܠܝ̈ܩܐ ܕܐܬܝܗܒܘ ܡܢ ܐܠܗܐ.» The 1888 Materials, 1053.
The ancient men, who were to be the guardians of the people in 1888, believed they were “rich and increased with goods”. We will consider what produced this condition in advance of 1888, in the next article.
Yay na nit menik, a skoed a vijañ ñan armij ro ilo 1888, rej kōnono bwe “re m̧ool im enbwin in kōnono.” Jej bedbedi ñan etale ta eo ej kōm̧m̧an ien in mokta jen 1888, ilo article eo juon eliktata.
“My soul is made very sad to see how quickly some who have had light and truth will accept the deceptions of Satan, and be charmed with a spurious holiness. When men turn away from the landmarks the Lord has established that we may understand our position as marked out in prophecy, they are going they know not whither.
«Животым тон ехэ ехэ харам болгоно, гэрэл ба үнэн абаһан зариманай ямар түргэнөөр Сатанын мэхэдэ абтан, хуурамша арюун байдалда мэхэлэгдэн татагдажа байһыень харахада. Хүнүүд Эзэнэй тогтоожо үгэһэн тэрэ тэмдэгүүдһээ хазайхада, тэдгээрэй ашаар бидэ өөрынгөө зогсолтые зөгнэлээр тэмдэглэгдэһэн ёһоор ойлгожо шадаха байһан аад, тэдэ өөрөөшье хаашаа ябанаб гэжэ мэдэнгүй ябана.»
“I question whether genuine rebellion is ever curable. Study in Patriarchs and Prophets the rebellion of Korah, Dathan, and Abiram. This rebellion was extended, including more than two men. It was led by two hundred and fifty princes of the congregation, men of renown. Call rebellion by its right name and apostasy by its right name, and then consider that the experience of the ancient people of God with all its objectionable features was faithfully chronicled to pass into history. The Scripture declares, ‘These things … are written for our admonition, upon whom the ends of the world are come.’ And if men and women who have the knowledge of the truth are so far separated from their Great Leader that they will take the great leader of apostasy and name him Christ our Righteousness, it is because they have not sunk deep into the mines of the truth. They are not able to distinguish the precious ore from the base material.
«Мен шынайы бүліктің қашан да бір жазылатынына күмәнданамын. «Патриархтар мен пайғамбарлар» кітабынан Қорахтың, Датанның және Абирамның бүлігін зерттеңдер. Бұл бүлік ауқымды болды, оған екі адамнан да көп қатысты. Оны қауымның екі жүз елу әміршісі, атақты адамдар бастап шықты. Бүлікке оның шын атын беріңдер, ал діннен безуге де оның шын атын беріңдер, содан кейін Құдайдың ежелгі халқының бүкіл жағымсыз белгілерімен қоса басынан өткерген тәжірибесі тарихқа енуі үшін адал жазылып қалдырылғанын ескеріңдер. Жазбада былай делінген: “Бұл нәрселер … бізге өсиет болсын деп жазылған, біз дүниенің ақыры жеткен заманда өмір сүріп отырмыз”. Ал егер ақиқатты білетін ерлер мен әйелдер өздерінің Ұлы Жетекшісінен соншалықты алшақтап кетіп, діннен безушіліктің ұлы көсемін алып, оны Мәсіх — біздің Әділдігіміз деп атайтын болса, мұның себебі — олардың ақиқат кеніштерінің тереңіне бойламағандығында. Олар асыл кенді құнсыз материалдан айыра алмайды.
“Read the cautions so abundantly given in the Word of God in regard to false prophets that will come in with their heresies, and if possible will deceive the very elect. With these warnings, why is it that the church does not distinguish the false from the genuine? Those who have in any way been thus misled need to humble themselves before God, and sincerely repent, because they have so easily been led astray. They have not distinguished the voice of the true Shepherd from that of a stranger. Let all such review this chapter of their experience.
“خۇدانىڭ سۆزىدە ئۆزلىرىنىڭ بىدئەتلىرى بىلەن كىرىپ كېلىدىغان، ئەگەر مۇمكىن بولسا، ھەتتا تاللانغانلارنىڭ ئۆزىنىمۇ ئالدىيالايدىغان يالغان پەيغەمبەرلەر ھەققىدە ناھايىتى كۆپ بېرىلگەن ئاگاھلاندۇرۇشلارنى ئوقۇڭلار. بۇ ئاگاھلاندۇرۇشلار بار تۇرۇپ، نېمە ئۈچۈن چېركاۋ يالغاننى ھەقىقىيدىن ئايرىپ تونۇمايدۇ؟ بۇنداق يولدىن ئازدۇرۇلغانلار، قايسى تەرەپتە بولمىسۇن، خۇدا ئالدىدا ئۆزلىرىنى تۆۋەن تۇتۇپ، چىن دىلدىن توۋا قىلىشى كېرەك؛ چۈنكى ئۇلار شۇنچىلىك ئاسانلا يولدىن ئازدۇرۇلدى. ئۇلار ھەقىقىي پادىچىنىڭ ئاۋازىنى يات كىشىنىڭ ئاۋازىدىن ئايرىپ تونۇمىدى. مۇشۇنداقلارنىڭ ھەممىسى ئۆز تەجرىبىسىنىڭ بۇ بابىنى قايتا كۆزدىن كەچۈرسۇن.”
“For more than half a century God has been giving His people light through the testimonies of His Spirit. After all this time is it left for a few men and their wives to undeceive the whole church of believers, declaring Mrs. White a fraud and a deceiver? ‘By their fruits ye shall know them.’
«На протяжении более чем полувека Бог через свидетельства Своего Духа дарует Своему народу свет. Неужели после всего этого нескольким людям и их жёнам остаётся разубедить всю церковь верующих, объявив миссис Уайт обманщицей и соблазнительницей? „По плодам их узнаете их“».
“Those who can ignore all the evidences which God has given them, and change that blessing into a curse, should tremble for the safety of their own souls. Their candlestick will be removed out of its place unless they repent. The Lord has been insulted. The standard of truth, of the first, second, and third angels’ messages has been left to trail in the dust. If the watchmen are left to mislead the people in this fashion, God will hold some souls responsible for a lack of keen discernment to discover what kind of provender was being given to His flock.
“A ndị nwere ike ileghara ihe àmà niile Chineke nyere ha anya, ma gbanwee ngọzi ahụ bụrụ ọnụ, kwesịkwara ịma jijiji n’ihi nchekwa nke mkpụrụobi nke ha. A ga-ewepụ ihe ndọba oriọna ha n’ọnọdụ ya ma ọ bụrụ na ha echegharịghị. E mewo Onye-nwe anyị mkparị. A hapụla ọkọlọtọ nke eziokwu, nke ozi ndị mmụọ ozi mbụ, nke abụọ, na nke atọ, ka ọ dọkpụ n’ájá. Ọ bụrụ na a hapụ ndị nche ka ha si otu a duhie ndị mmadụ, Chineke ga-eme ka ụfọdụ mkpụrụobi bụrụ ndị a ga-aza ajụjụ maka enweghị nghọta miri emi iji mata ụdị nri a na-enye ìgwè atụrụ Ya.”
“Apostasies have occurred and the Lord has permitted matters of this nature to develop in the past in order to show how easily His people will be misled when they depend upon the words of men instead of searching the Scriptures for themselves, as did the noble Bereans, to see if these things are so. And the Lord has permitted things of this kind to occur that warnings may be given that such things will take place.
«خێنەدایینەکان ڕوویداون و یەزدان لە ڕابردوودا ڕێگەی بە گەشەکردنی بابەتانی لەم جۆرە داوە، بۆ ئەوەی پیشان بدات کە گەلی ئەو چەندە بە ئاسانی هەڵدەخەڵەتێنرێن کاتێک پشت بە قسەی مرۆڤان دەبەستن لە جیاتی ئەوەی خۆیان نووسراوە پیرۆزەکان بپشکنن، وەک بەرەیانییە شەریفەکان کردیان، بۆ ئەوەی ببینن ئایا ئەم شتانە ئاوا نین. و یەزدان ڕێگەی بە ڕوویدانی شتی لەم جۆرە داوە بۆ ئەوەی ئاگادارکردنەوە بدرێت کە ئەم جۆرە شتانە ڕوودەدەن.»
“Rebellion and apostasy are in the very air we breathe. We shall be affected by them unless we by faith hang our helpless souls upon Christ. If men are so easily misled now, how will they stand when Satan shall personate Christ, and work miracles? Who will be unmoved by his misrepresentations then—professing to be Christ when it is only Satan assuming the person of Christ, and apparently working the works of Christ? What will hold God’s people from giving their allegiance to false christs? ‘Go not after them.’
«አመፅና ክህደት በምንተነፍሰው አየር ውስጥ እንኳ አሉ። እኛ በእምነት ረዳት የሌላትን ነፍሳችንን በክርስቶስ ላይ ካላንጠለጠልን በስተቀር፣ በእነርሱ እንጎዳለን። ሰዎች አሁን እንዲህ በቀላሉ የሚሳሳቱ ከሆነ፣ ሰይጣን ክርስቶስን በሚያስመስልበትና ተአምራት በሚያደርግበት ጊዜ እንዴት ይቆማሉ? በዚያን ጊዜ መግለጫዎቹ ማንን ያላንቀሳቅሱ ይሆናሉ—ክርስቶስ ነኝ እያለ ሲናገር ፣ ነገር ግን የክርስቶስን ማንነት የተሸከመ ሰይጣን ብቻ ሲሆን፣ በተጨማሪም የክርስቶስን ሥራ እንደሚሠራ በሚታይበት ጊዜ? የእግዚአብሔርን ሕዝብ ታማኝነታቸውን ለሐሰተኛ ክርስቶሶች እንዳይሰጡ የሚያደርገው ምንድር ነው? ‘አትከተሉአቸው።’»
“The doctrines must be plainly understood. The men accepted to preach the truth must be anchored; then their vessel will hold against storm and tempest, because the anchor holds them firmly. The deceptions will increase, and we are to call rebellion by its right name. We are to stand with the whole armor on. In this conflict we do not meet men only, but principalities and powers. We wrestle not against flesh and blood. Let Ephesians 6:10–18 be read carefully and impressively in our churches.” Notebook Leaflets, 57, 58.
«تېئولوگىيەلىك تەلىماتلار ئېنىق چۈشىنىلىشى كېرەك. ھەقىقەتنى ۋەز قىلىشقا قوبۇل قىلىنغان كىشىلەر مۇستەھكەم ئاساسقا باغلانغان بولۇشى كېرەك؛ شۇنداقتا ئۇلارنىڭ كېمىسى بوران ۋە دەھشەتلىك شامالغا تاقابىل تۇرالايدۇ، چۈنكى لەڭگەر ئۇلارنى مۇستەھكەم تۇتىپ تۇرىدۇ. ئالدامچىلىقلار كۆپىيىدۇ، ۋە بىز ئاسىيلىقنى ئۇنىڭ ھەقىقىي نامى بىلەن ئاتىشىمىز كېرەك. بىز تولۇق قورال-ياراقنى كىيگەن ھالدا تۇرۇشىمىز كېرەك. بۇ توقۇنۇشتا بىز پەقەت ئىنسانلار بىلەنلا ئۇچراشمايمىز، بەلكى ھۆكۈمرانلىقلار ۋە قۇدرەتلەر بىلەنمۇ ئۇچرىشىمىز. بىزنىڭ كۈرىشىمىز جىسمانىي تەن ۋە قانغا قارشى ئەمەس. ئەفەسلىكلەر 6:10–18 ئايەتلەر چېركاۋلىرىمىزدا دىققەت بىلەن ۋە تەسىرلىك شەكىلدە ئوقۇلسۇن.» Notebook Leaflets, 57, 58.