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.”
1888년에 라오디게아적 재림신앙의 둘째 세대가 도래하였으며, 그 세대는 에스겔 8장에 상징적으로 나타나 있는데, 곧 “그 형상의 방들”로 표상되는 둘째 가증한 일이다.
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.
Mwen antre, mwen wè; epi gade, tout fòm bèt k ap trennen, ak bèt abominab, ansanm ak tout zidòl kay Izrayèl la, te trase sou miray la toupatou. Epi te gen swasanndis granmoun pami ansyen yo nan kay Izrayèl la ki te kanpe devan yo, e nan mitan yo te kanpe Jaazanya, pitit gason Chafan an; chak moun te gen lansanwa li nan men li, epi yon nwaj epè lansan t ap monte. Lè sa a li di m: Pitit lòm, èske ou wè sa ansyen yo nan kay Izrayèl la ap fè nan fènwa, chak moun nan chanm imaj li yo? Paske yo di: Seyè a pa wè nou; Seyè a abandone tè a. Ezekyèl 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.
Les chambres d’images représentent les secrets impies qui résident dans le cœur de ceux qui sont figurés comme les anciens, et ils ont introduit cette même impiété non seulement dans les chambres de leur pensée, mais aussi dans les chambres du sanctuaire de Dieu.
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.
Ne mange pas le pain de celui qui a l’œil mauvais, et ne convoite pas ses mets délicats; car, comme il pense en son cœur, tel il est. « Mange et bois », te dit-il; mais son cœur n’est point avec toi. Proverbes 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.
Lè mechanste chanm imaj yo ekri ni sou mi tanp lan ni sou mi lespri ansyen yo. Chanm sekrè imaj yo nan dezyèm abominasyon Ezekyèl chapit uit la reprezante dezyèm jenerasyon Advantis Laodise a; e pami kat abominasyon yo, se dezyèm abominasyon an ki pran plis tan pou mete anfas yon rebelyon kolektif, byenke yo prezante kat yo tout kòm zak mesye yo ki te sipoze gadyen pèp la.
“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.
“දැහැමි වළඳවාගැනීමේ ලකුණ ‘සිදුකරනු ලබන සියලු අපවිත්රකම් ගැන සුසුම් හෙළමින් කෑ මොරගසන’ අය මත තබා ඇත. දැන් මරණයේ දූතයා පිටත් වෙයි; එය එසකියෙල්ගේ දර්ශනයේ සංහාරක අවි දරා සිටින මිනිසුන් මගින් නිරූපණය කරනු ලැබේ. ඔවුන්ට දෙන ආඥාව මෙයයි: ‘මහලුන්ද තරුණයන් ද, කන්යාවන් ද, කුඩා දරුවන් ද, ස්ත්රීන්ද සම්පූර්ණයෙන් මරාදමන්න; එහෙත් ලකුණ තිබෙන කිසි මනුෂ්යයෙකු අසලටවත් නොඑන්න; මාගේ ශුද්ධස්ථානයෙන් ආරම්භ කරන්න.’ අනාගතවක්තෘ මෙසේ කියයි: ‘ඔවුහු ගෘහය ඉදිරියේ සිටි වයස්ගත මිනිසුන්ගෙන් ආරම්භ කළහ.’ එසකියෙල් 9:1–6. විනාශයේ ක්රියාව ආරම්භ වන්නේ ජනතාවගේ ආත්මික රැකවලුන් බව ප්රකාශ කර සිටි අය අතරිනි. බොරු මුරකාරයෝ මුලින්ම වැටෙති. අනුකම්පා කිරීමට හෝ ඉතුරු කිරීමට කිසිවෙකුත් නැත. පුරුෂයෝ, ස්ත්රීයෝ, කන්යාවෝ, හා කුඩා දරුවෝ එකටම විනාශ වෙති.” The Great Controversy, 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.
A rebelião que assinala a chegada da segunda geração está especificamente associada à liderança do Adventismo laodiceano, conforme se cumpriu na sessão da Conferência Geral de 1888, em Minneapolis. Ela é representada pela expressão “anciãos da casa de Israel” e também pelos “setenta homens”. Foram setenta os anciãos associados à obra de Moisés, e o segundo grupo de discípulos de Jesus consistia em setenta homens. “Setenta” representa liderança, assim como “os anciãos”. A segunda abominação põe uma ênfase adicional sobre a liderança e, ao fazê-lo, põe a ênfase sobre a abominação como estando associada a uma rebelião corporativa da liderança.
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.
Во средината на седумдесеттемина древни мажи стоеше „Јазанија, синот Сафанов“. Името „Јазанија“ значи „услишан од Бога“, и тој претставува водство што се побуни токму во времето кога Бог зборуваше; зашто го слушна Бога, но одби да послуша, бидејќи тврдеше дека Бог го оставил Својот народ и дека Бог не го гледа она што се случува во тајните одаи. Јазанија беше „син Сафанов“, а името „Сафан“ значи „да се сокрие“. Поставката на втората генерација претставува бунт на водството што се побуни токму во времето кога Бог зборуваше, и тие веруваа дека Бог не ги гледа ниту се грижи за нивните постапки.
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.
Siostra White odnotowała, że ukazano jej rozmowy kierownictwa laodycejskiego adwentyzmu podczas Konferencji Generalnej w 1888 roku. Na Konferencji Generalnej w 1888 roku Bóg ukazał Siostrze White zebrania przywódców, które odbywali między sobą, gdy sądzili, że Bóg ich nie słyszy. Tam, w zaciszu swoich pokoi, wypowiadali zło przeciwko Siostrze White, jej synowi oraz starszym Jonesowi i Waggonerowi. Wierzyli, że mogą mówić swobodnie, ponieważ Bóg nie może ich widzieć w ich prywatnych pomieszczeniach, lecz Bóg ukazał prorokini właśnie te rozmowy. Znajdowali się na zgromadzeniu całego Kościoła i, zgodnie z natchnionym świadectwem, słyszeli poselstwo późnego deszczu, lecz odmówili słuchania.
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?
Ni iki cyari cyabyaye ubuyobozi bugaragazaga ubugome bwo kwigomeka ku mugaragaro mu 1888, ku buryo Mushiki wa White yabugereranyije no kwigomeka kwa Korah, Datani na Abiramu?
“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.
«وقتی بهوسیلهٔ روحالقدس منوّر شوید، آن همه شرارتِ مینیاپولیس را چنانکه هست، همانگونه که خدا بر آن مینگرد، خواهید دید. اگر در این جهان هرگز بار دیگر شما را نبینم، یقین بدانید که اندوه و پریشانی و بارِ جان را که بیهیچ سبب بر من وارد آوردید، بر شما میبخشم. اما بهخاطر جانِ شما، و بهخاطر او که برای شما مرد، میخواهم خطاهای خود را ببینید و به آنها اقرار کنید. شما با کسانی همدست شدید که در برابر روح خدا ایستادگی کردند. شما همهٔ شواهدی را که نیاز داشتید در اختیار داشتید که خداوند از طریق برادران جونز و واگنر عمل میکرد؛ اما نور را نپذیرفتید؛ و پس از احساساتی که در خود پروراندید و سخنانی که بر ضد حقیقت بر زبان آوردید، خود را آماده نیافتید که اعتراف کنید خطا کردهاید، و اینکه این مردان پیامی از جانب خدا داشتند، و شما هم پیام و هم پیامآوران را خوار شمرده بودید.»
“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.
“Akuzange ngaphambili ngibone phakathi kwabantu bakithi ukwaneliseka okuqinile kangaka ngokwabo nokungafuni ukwamukela nokuvuma ukukhanya njengoba kwabonakaliswa eMinneapolis. Ngibonisiwe ukuthi akukho noyedwa eqenjini lalabo ababegcine umoya owabonakaliswa kulowo mhlangano oyophinde abe nokukhanya okucacileyo kokwahlukanisa ubigugu beqiniso elathunyelwa kubo livela ezulwini kuze kube yilapho bethobisa ukuzigqaja kwabo futhi bevuma ukuthi babengaqhutshwa nguMoya kaNkulunkulu, kodwa ukuthi izingqondo nezinhliziyo zabo zazigcwele ubandlululo. INkosi yayifisa ukusondela kubo, ukubabusisa nokubaphulukisa ekuhlehlweni kwabo emuva, kodwa abazange balalele. Babeqhutshwa yilo kanye umoya owaphefumulela uKora, uDathani, no-Abiramu. Labo bantu bakwa-Israyeli babezimisele ukumelana nabo bonke ubufakazi obabuzobonisa ukuthi babephambene, futhi baqhubeka baqhubeka endleleni yabo yokunganeliseki kwenhliziyo kwaze kwaba yilapho abaningi bedonswa bahamba bayohlanganyela nabo.”
“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.
「これらの者たちはだれであったか。弱い者たちではなく、無知な者たちでもなく、啓発を受けていない者たちでもなかった。その反逆に加わったのは、会衆のうちに名の知られた二百五十人のつかさたち、すなわち名望ある人々であった。彼らの証言は何であったか。『会衆はみな聖なる者であって、主はその中におられる。それなのに、なぜあなたがたは主の会衆の上に自らを高くするのか。』［民数記 16:3］。コラとその仲間たちが神のさばきのもとに滅びたとき、彼らに欺かれていた民は、この奇跡のうちに主の御手を認めなかった。翌朝、全会衆はモーセとアロンを責めて、『あなたがたが主の民を殺したのだ』［41節］と言った。そして災厄が会衆の上に臨み、一万四千人余りが滅びた。」
“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.
“ʻI he taimi naʻá ku fakakaukau ai ke mavahe mei Minneapolis, naʻe tuʻu ʻi hoku tafaʻaki ʻa e ʻāngelo ʻa Sihova ʻo ne pehē: ‘ʻOua naʻa pehē; he ʻoku ai ha ngāue ʻa e ʻOtua maʻau ke ke fai ʻi he feituʻu ni. ʻOku fai ʻe he kakai ʻa e meʻa tatau mo e angatuʻu ʻa Kola, Tātani, mo ʻApilami. Kuó u tuku koe ki ho tuʻunga totonu, ʻa ia ʻe ʻikai tali ʻe kinautolu ʻoku ʻikai ʻi he maama; ʻe ʻikai te nau tokanga ki hoʻo fakamoʻoni; ka te u ʻi ai mo koe; ʻe poupouʻi koe ʻe heʻeku ʻaloʻofa mo hoku mālohi. ʻOku ʻikai ko koe ʻoku nau taʻetokaʻi, ka ko e kau talafekau mo e pōpoaki ʻoku ou fekauʻi ki hoku kakai. Kuo nau fakahaaʻi ʻa e taʻefakaʻapaʻapa ki he folofola ʻa Sihova. Kuo fakakuihiʻi ʻe Sētane honau mata pea kuo ne fakahehemaʻi ʻenau fakamaau; pea kapau ʻe ʻikai ke fakatomala ʻa e laumālie kotoa pē mei heʻenau angahala ko eni, ʻa e tauʻatāina taʻefakatapui ko eni ʻoku ne fai ʻa e fakaʻapaʻapa-kovi ki he Laumālie ʻo e ʻOtua, te nau ʻalu ʻi he fakapoʻuli. Te u toʻo ʻa e tuʻunga maama mei hono potu, kapau ʻe ʻikai te nau fakatomala pea liliu, koeʻuhi ke u fakamoʻui kinautolu. Kuo nau fakapouliʻi ʻa ʻenau vakai fakalaumālie. Naʻe ʻikai te nau loto ke fakahā ʻe he ʻOtua Hono Laumālie mo Hono mālohi; he ʻoku nau maʻu ha laumālie ʻo e manuki mo e fehiʻa ki Heʻeku folofola. ʻOku fakaangaanga, ngāue vale, fakakata, mo e katakata ʻoku fai ʻi he ʻaho kotoa pē. ʻOku ʻikai te nau tuku honau loto ke kumi kiate Au. ʻOku nau ʻalu ʻi he ngaahi ulo ʻo ʻenau afi ʻanautolu pē, pea kapau ʻe ʻikai te nau fakatomala te nau tokoto ʻi he mamahi. ʻOku pehē ʻe Sihova: Tuʻu ʻi ho potu fatongia; he ʻoku ou ʻi ai mo koe, pea ʻe ʻikai te u tuku koe pe liʻaki koe.’ Ko e ngaahi lea ni mei he ʻOtua, naʻe ʻikai te u loto-toʻa ke taʻetokangaʻi.”
“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.
«Ifa ri ń tan ni Battle Creek ní ìmólẹ̀ tó mọ́, tó sì ń ràn ní kedere; ṣùgbọ́n ta ni lára àwọn tí wọ́n kó ipa kan nínú ìpàdé ní Minneapolis tí wọ́n ti wá sí ìmólẹ̀ náà, tí wọ́n sì gba àwọn ìṣúra ọlọ́rọ̀ òtítọ́ tí Olúwa rán sí wọn láti ọ̀run? Ta ni wọ́n ti bá Olórí náà, Jesu Kristi, rìn ní ìgbésẹ̀ dé ìgbésẹ̀? Ta ni wọ́n ti jẹ́wọ́ ní kíkún ìtara àṣìṣe wọn, ìfọ́jú wọn, ìjowú wọn àti ìfura búburú wọn, ìkọ̀sílẹ̀ wọn sí òtítọ́? Kò sí ẹnì kan; àti nítorí àìbìkítà wọn pípẹ́ láti jẹ́wọ́ ìmólẹ̀ náà, ó ti fi wọ́n sílẹ̀ jìnà lẹ́yìn; wọn kò sì ti dàgbà nínú oore-ọ̀fẹ́ àti nínú ìmọ̀ Kristi Jesu Olúwa wa. Wọ́n ti kùnà láti gba oore-ọ̀fẹ́ tí wọ́n nílò, èyí tí wọ́n lè ti ní, tí yóò sì ti sọ wọ́n di alágbára nínú ìrírí ẹ̀sìn.»
“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.
“Тазе позиция, заета в Минеаполис, явно беше непреодолима преграда, която до голяма степен ги затвори заедно със съмняващите се, питащите, с отхвърлящите истината и силата на Бога. Когато настъпи друга криза, онези, които толкова дълго са се съпротивлявали на доказателства, натрупани върху доказателства, отново ще бъдат изпитани по точките, в които така явно се провалиха, и за тях ще бъде трудно да приемат онова, което е от Бога, и да отхвърлят онова, което е от силите на тъмнината. Ето защо единственият им безопасен път е да ходят в смирение, като правят прави пътеки за нозете си, за да не би куцият да бъде отклонен от пътя. От решаващо значение е с кого общуваме — дали с мъже, които ходят с Бога и вярват в Него и Му се доверяват, или с мъже, които следват своята предполагаема мъдрост, ходейки в искрите на своя собствен огън.”
“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.
“Ekuvukeni ka nkarhi ni ku khathalela ni ntirho lowu lavekaka leswaku ku herisiwa matimba ya nkucetelo wa lava tirheke va lwa ni ntiyiso swi vile ku lahlekeriwa lokukulu ngopfu; hikuva a hi ta va se hi ye emahlweni hi malembe yo tala eka vutivi bya moya; naswona mimoya yo tala swinene a yi ta va yi engeteriwile ekerekeni loko lava a va fanele va fambe eku vonakaleni a va ye emahlweni ku tiva Hosi, leswaku va tiva leswaku ku huma ka Yona ku lulamisiwile kukota maxelo. Kambe loko ntirho wo tala swonghasi wu fanele ku tirhisiwa exikarhi ka kereke ku herisa matimba ya nkucetelo wa vatirhi lava yimeke kukota rirhangu ra graniti va lwa ni ntiyiso lowu Xikwembu xi wu rhumelaka vanhu va Xona, misava yi sala emunyameni wo karhi ntsena.
“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.
«Бог имел в виду, чтобы стражи восстали и едиными голосами возвестили определённую весть, издав трубой верный звук, дабы народ весь поспешил занять свой пост долга и исполнить свою часть в великом деле. Тогда сильный, ясный свет того другого ангела, который сходит с неба, имея великую власть, наполнил бы землю своей славой. Мы отстали на годы; и тем, которые пребывали в слепоте и препятствовали продвижению именно той вести, которую Бог предназначил выйти из Миннеаполисского собрания как светильник горящий, надлежит смирить свои сердца пред Богом и увидеть и понять, как дело было задержано их слепотой ума и ожесточением сердца». 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.”
Was es, das eine Leitung hervorgebracht hatte, die 1888 einen so offenen Aufruhr offenbarte, dass Schwester White ihn mit dem Aufruhr Korahs, Dathans und Abirams verglich? Die Antwort liegt ohne Zweifel in der Empörung von 1863, die den Weg bereitete für das, von dem Hesekiel gesagt wurde, es würden noch größere Gräuel sein. Die Verwerfung der „sieben Zeiten“ aus 3. Mose sechsundzwanzig und die Einführung einer gefälschten Karte machten die Notwendigkeit erforderlich, die Fälschung von 1863 aufrechtzuerhalten. So würde Miller zusehen, wie seine Juwelen zerstreut und mit Schutt sowie mit falschen Juwelen und Münzen bedeckt würden. Das weltliche Sprichwort lautet: „Die Geschichte wird von den Siegern geschrieben.“
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.
Bien qu’ils ne soient en réalité pas les vainqueurs, ceux qui dirigent l’Église adventiste laodicéenne ont consacré du temps et des efforts à élaborer un récit historique qui soutient la rébellion croissante à travers les quatre générations, dans le but de présenter cette rébellion sous un jour fort éloigné de l’histoire réelle consignée par les anges célestes. La révision de l’histoire est une caractéristique emblématique des jésuites de l’Église catholique, et le révisionnisme historique a été le fonds de commerce des historiens adventistes laodicéens. Ce qu’écrivent de nos jours les « historiens » adventistes laodicéens au sujet de la session de la Conférence générale de Minneapolis est un exemple classique de révisionnisme historique.
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.
शायद उस सम्मेलन के विद्रोहियों में से कुछ ऐसे रहे हों जिन्होंने अंततः पश्चात्ताप किया, परन्तु नियम का अपवाद, नियम का खंडन नहीं करता। सिस्टर व्हाइट को वहाँ ठहरकर उस सभा का अभिलेख रखने की आज्ञा दी गई थी, क्योंकि कोरह, दातान और अबीराम का विद्रोह पुनः दोहराया जा रहा था। ऐडवेंटिस्ट इतिहासकारों का इस गवाही को इस प्रश्न के इर्द-गिर्द निर्मित करना कि धर्मी ठहराए जाने का सन्देश विश्वास के द्वारा समझा गया था या नहीं समझा गया था; अस्वीकार किया गया था या नहीं किया गया था, अथवा बाद में स्वीकार कर लिया गया था, उस प्रेरित गवाही से बच निकलना है जो कोरह, दातान और अबीराम द्वारा प्रतिरूपित एक विद्रोह की थी।
Which of those three rebels did Moses’ record show was afterward repentant and accepted back in the leadership with Moses?
Nde muri abo bagarariji batatu ni nde inkuru ya Mose yerekana ko nyuma yaho yihannye kandi akongera kwakirwa mu buyobozi hamwe na Mose?
“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, ки рӯҳи пешбари ин ҳаракат буд, левизодае аз хонадони Қаҳот ва писарамаки Мусо буд; ӯ марде соҳибқобилият ва бонуфуз буд. Гарчанде ки барои хизмати хаймаи ибодат таъин шуда буд, аз мақоми худ норозӣ гардида, орзуи шарафи коҳинонро дар дил мепарварид. Бахшида шудани мансаби коҳинон ба Ҳорун ва хонадони ӯ, ки пештар бар писари нахустзодаи ҳар хонадон вогузор мешуд, боиси ҳасад ва норозигӣ гардида буд; ва муддате Қорах пинҳонӣ ба муқобили қудрати Мусо ва Ҳорун меистод, гарчанде ки ҷуръати ҳеҷ амали ошкори исёнро накарда буд. Ниҳоят ӯ нақшаи ҷасуронаеро дар сар парварид, ки ҳам ҳокимияти шаҳрвандӣ ва ҳам ҳокимияти диниро сарнагун созад. Ӯ дар ёфтани ҳамфикрон ноком намонд. Назди хаймаҳои Қорах ва қаҳотиён, дар тарафи ҷанубии хаймаи ибодат, урдугоҳи сибти Реубен ҷой дошт; хаймаҳои Дотон ва Абиром, ду сарвари ин сибт, дар наздикии хаймаи Қорах буданд. Ин сарварон ба осонӣ ба нақшаҳои пуртамаъи ӯ ҳамроҳ шуданд. Чун аз насли писари нахустзодаи Яъқуб буданд, даъво мекарданд, ки ҳокимияти шаҳрвандӣ ба онҳо тааллуқ дорад, ва тасмим гирифтанд, ки иззат ва ифтихори коҳиниро бо Қорах тақсим намоянд.»
“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.
L’état d’esprit qui régnait parmi le peuple favorisait les desseins de Koré. Dans l’amertume de leur déception, leurs anciens doutes, leur jalousie et leur haine étaient revenus, et de nouveau leurs plaintes se tournèrent contre leur chef patient. Les Israélites perdaient continuellement de vue le fait qu’ils étaient sous la direction divine. Ils oubliaient que l’Ange de l’alliance était leur guide invisible, que, voilée par la colonne de nuée, la présence du Christ marchait devant eux, et que c’était de Lui que Moïse recevait toutes ses instructions.
“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.
«Ils ne voulaient pas se soumettre à la terrible sentence selon laquelle ils devaient tous mourir dans le désert; dès lors, ils étaient prêts à saisir le moindre prétexte pour croire que ce n’était pas Dieu, mais Moïse, qui les conduisait et qui avait prononcé leur condamnation. Les meilleurs efforts de l’homme le plus doux de la terre ne purent réprimer l’insubordination de ce peuple; et, bien que les marques du déplaisir de Dieu envers leur perversité antérieure fussent encore sous leurs yeux dans leurs rangs décimés et le nombre de leurs absents, ils ne prirent pas la leçon à cœur. De nouveau, ils succombèrent à la tentation.» Patriarches et Prophètes, 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.
ଆତ୍ମିକ ଲାଓଦିକିୟ ଆଡଭେଣ୍ଟିଜ୍ମ 1856 ମସିହାରେ ଆରମ୍ଭ ହେଲା, ଏବଂ 1863 ମସିହାରେ ଏହା ଆଇନଗତ ଭାବରେ ନିବନ୍ଧିତ ଲାଓଦିକିୟ ଆଡଭେଣ୍ଟିଷ୍ଟ ଚର୍ଚ୍ଚ ହେଲା। ପୂର୍ବତନ ଲେଖାମାନରେ ପୂର୍ବରୁ ଆଲୋଚିତ ହୋଇଥିବା ପରି, ଲାଓଦିକିୟା କେବେ ଉଦ୍ଧାର ପାଏ ବୋଲି କୌଣସି ପ୍ରେରିତ ସାକ୍ଷ୍ୟ ନାହିଁ। ସେ ନିଜର ଅବସ୍ଥା ପାଇଁ ପଶ୍ଚାତ୍ତାପ କରିବା ପର୍ଯ୍ୟନ୍ତ, ଏବଂ ଫିଲାଦେଲଫିୟା ଦ୍ୱାରା ପ୍ରତିନିଧିତ ଅନୁଭବକୁ ଗ୍ରହଣ କରିବା ପର୍ଯ୍ୟନ୍ତ, ସେ ଉଦ୍ଧାର ପାଇପାରିବ ନାହିଁ। ଲାଓଦିକିୟା ଏମିତି ଏକ ଜନସମୂହ, ଯାହା ପ୍ରଭୁଙ୍କ ମୁଖରୁ ଉଗଳିଦିଆଯାଇବା ଦ୍ୱାରା ବିଚାରିତ ହୁଏ। ଲାଓଦିକିୟ ଚର୍ଚ୍ଚ ଭାବେ, ପ୍ରେରିତ ସାକ୍ଷ୍ୟ ଏହାକୁ ପରିଚୟ କରାଏ ଯେ, ପ୍ରାଚୀନ ଇସ୍ରାଏଲ ଯେପରି ମରୁଭୂମିରେ ଭ୍ରମଣ କରିଥିଲା, ସେହିପରି ଏହି ଚର୍ଚ୍ଚଟି ମଧ୍ୟ ମରୁଭୂମିରେ ଭ୍ରମଣ କରିବାକୁ ନିର୍ଦ୍ଧାରିତ ଥିଲା।
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.
ในบรรดาผู้กบฏแห่งอิสราเอลโบราณ มีผู้ใดบ้างที่พเนจรอยู่ในถิ่นทุรกันดารเป็นเวลาสี่สิบปีแล้วจึงได้เข้าไปในแผ่นดินแห่งพระสัญญา? ไม่มีแม้แต่คนเดียว และการพเนจรของพวกเขาก็เป็นแบบอย่างล่วงหน้าถึงการพเนจรของอิสราเอลยุคปัจจุบัน
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.
La rébellion de Koré, Dathan et Abiram (qui préfigurait la rébellion de 1888) reposait sur leur refus d’accepter le jugement prononcé sur le peuple, le condamnant à errer pendant quarante ans dans le désert. La rébellion de 1888 reposait sur le rejet, par les dirigeants, de la déclaration les identifiant comme étant Laodicée et les condamnant à errer encore de nombreuses années dans le désert à cause de leur insubordination.
“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 tuliopewa kupitia A. T. Jones na E. J. Waggoner ni ujumbe wa Mungu kwa kanisa la Laodikia, na ole wake yeyote anayedai kuamini ukweli lakini hata hivyo hawaangazii wengine miale ile aliyopewa na Mungu.” 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.
Koyebɔlɛwo kpaawo si woawɔ le ameawo ŋu nyanyui dzikpɔla le 1888 me la, xɔ se be yewole “kesinɔviwo, eye nuwo gblɔna kakaka na ye”. Míalé ŋku ɖe nusi he wɔna nɔnɔme sia va do ŋgɔ na 1888 ŋu le nyatakaka si gbɔna la me.
“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.
« Mon âme est profondément attristée de voir avec quelle rapidité certains, qui ont reçu la lumière et la vérité, accepteront les séductions de Satan et se laisseront charmer par une sainteté factice. Lorsque des hommes se détournent des repères que le Seigneur a établis afin que nous comprenions la position qui nous est assignée dans la prophétie, ils vont sans savoir où ils vont. »
“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.
«Ma tany aguisiťe dacă răzvrătirea autentică este vreodată vindecabilă. Cercetați în Patriarchs and Prophets răzvrătirea lui Core, Datan și Abiram. Această răzvrătire s-a extins, cuprinzând mai mult decât doi oameni. Ea a fost condusă de două sute cincizeci de căpetenii ale adunării, oameni cu renume. Numiți răzvrătirea pe numele ei adevărat și apostazia pe numele ei adevărat, iar apoi luați în considerare că experiența vechiului popor al lui Dumnezeu, cu toate trăsăturile ei condamnabile, a fost consemnată cu credincioșie pentru a trece în istorie. Scriptura declară: „Aceste lucruri … au fost scrise pentru învățătura noastră, peste care au venit sfârșiturile veacurilor.” Și dacă bărbați și femei care au cunoștința adevărului sunt atât de mult despărțiți de Marele lor Conducător, încât îl vor lua pe marele conducător al apostaziei și îl vor numi Hristos, Neprihănirea noastră, aceasta este pentru că nu au coborât adânc în minele adevărului. Ei nu sunt în stare să deosebească minereul prețios de materialul de rând.»
“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.
“Leami le litemoso tseo ka bongata li fanoeng Lentsoeng la Molimo mabapi le baprofeta ba bohata ba tlang ka lithuto tsa bona tsa bohata, ’me, ha ho ka etsahala, ba tla thetsa le bona bakhethoa. Ka litemoso tsena, ke ka baka la’ng kereke e sa khetholle ba bohata ho ba ba ’nete? Bao ka tsela efe kapa efe ba khelositsoeng ka tsela ena ba tshwanetse ho ikokobetsa pel’a Molimo, ’me ba bake ka tieo, hobane ba khelohile habonolo hakana. Ha baa ka ba khetholla lentsoe la Molisa oa ’nete ho la osele. Bohle ba joalo a ba hlahlobe bocha khaolo ena ea boiphihlelo ba bona.”
“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.’
«له نیمې پېړۍ څخه د زیات وخت راهیسې خدای د خپل روح د شهادتونو له لارې خپل قوم ته رڼا ورکوي. ایا له دې ټول وخت وروسته دا خبره څو تنو نارینهوو او د هغوی مېرمنو ته پرېښوول کېږي چې د مؤمنانو ټوله کلیسا له تېروتنې راوباسي، او مېرمن وایټ دروغجنه او غولوونکې اعلان کړي؟ “تاسې به هغوی د هغوی له مېوو وپېژنئ.”»
“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.
“ ff ” n’enye ike ileghara ihe-àmà nile nke Chineke nyeworo ha anya, ma gbanwee ngọzi ahụ bụrụ ọnụ, ga-ama jijiji n’ihi nchekwa nke mkpụrụ obi ha onwe ha. A ga-ewepụ ihe ndọba oriọna ha n’ọnọdụ ya ma ọ bụrụ na ha echegharịghị. E meela ka a kparị Onyenwe anyị. E kwewo ka ọkọlọtọ eziokwu, nke ozi ndị mmụọ ozi mbụ, nke abụọ, na nke atọ, dọkpụrụ n’ájá. Ọ bụrụ na a hapụ ndị nche ka ha na-eduhie ndị mmadụ n’ụzọ a, Chineke ga-eme ka mkpụrụ obi ụfọdụ bụrụ ndị a ga-aza ajụjụ n’ihi 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.
“මතභ්රංශයන් අතීතයේ සිදුවී ඇත; එවැනි ස්වභාවයේ කාරණා වර්ධනය වීමට ස්වාමීන්වහන්සේ ඉඩ දී ඇත්තේ, උතුම් බෙරෙයන්වරුන් කළාක් මෙන්, මේ දේවල් එසේදැයි තමන්ම ශුද්ධ ලියවිල්ල සොයා නොබලා, මනුෂ්යයන්ගේ වචන මත රඳා සිටින විට, උන්වහන්සේගේ ජනතාව කොපමණ පහසුවෙන් නොමඟ යවනු ලබන්නේද යන්න පෙන්වීම පිණිසය. තවද, මෙවැනි දේවල් සිදුවීමට ස්වාමීන්වහන්සේ ඉඩ දී ඇත්තේ, එවැනි දේවල් සිදුවන බවට අනතුරු ඇඟවීම් දෙනු ලැබෙන පිණිසය.”
“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.’
«ᎠᏍᏓᏱᏳ ᎠᎴ ᎤᏲᎢ ᎤᏃᎮᏓ ᎢᏗᏤᎵ ᎠᎦᏃᎵᏍᏗ ᎾᎿ ᎠᏴ ᎢᏗᏤᎵ ᎢᏓᏅᏃᏍᏗᏱ ᎠᎵᏍᎪᎸᏗᏍᎬᎢ ᎤᎵᏍᏆᏂᎪᏗ ᎠᏂᏓᏕᎿᎢ ᎢᏗᎵᏍᏓᏴᏁᎸᎯ. ᎢᏗᎨᏥᎵᏍᏓᏴᏁᎵ ᎾᏍᎩ ᎢᎬᏱᏍᏗ ᏂᎨᏒᎾ ᎤᏃᎯᏳᎲᏍᎬ ᎢᏗᏓᏅᏙ ᎢᏗᎨᏥᏲᏍᏗ ᎦᎶᏁᏛ ᎠᏗᏂᏢᏍᎬᎢ. ᎢᏳᏃ ᏴᏫ ᎿᏉ ᎤᏂᎯᏗᏳ ᎠᏂᏴᏫᏯᏍᏗᏱ ᏱᏂᎦᎵᏍᏗᏍᎪᎢ, ᎦᏙ ᎤᏅᏒ ᎬᏂ ᏎᏓᏂ ᎦᎶᏁᏛ ᎤᏤᎸ ᏣᎦᏅᏙᏗᏍᎬᎢ, ᎠᎴ ᏱᏚᎸᏫᏍᏓᏁ ᎤᏍᏆᏂᎪᏙᏗ ᏗᏓᎴᏂᏍᎬᎢ? ᎦᎪ ᏄᎵᏖᎸᎾ ᎨᏎᏍᏗ ᎾᎯᏳ ᎤᏓᎶᏄᎮᏛ ᎬᏗᏍᎬᎢ—ᎦᎶᏁᏛ ᎠᏆᏛᏗᏍᎬ ᎨᏎᏍᏗ ᎠᏗᏃᎮᏍᎬᎢ ᎠᏎ ᏎᏓᏂ ᎤᏩᏒ ᎦᎶᏁᏛ ᎤᏍᏛᏅᎢ ᎠᏓᏅᏙᏗᏍᎬᎢ, ᎠᎴ ᎤᏍᏆᏂᎪᏗᏳ ᎾᏍᎩ ᎦᎶᏁᏛ ᎤᎸᏫᏍᏓᏁᎸ ᏗᎸᏫᏍᏓᏁᎲ ᏣᏛᏁᎮᏍᎬᎢ? ᎦᏙ ᎤᏍᏕᎸᏙᏗ ᎠᎴ ᎤᏂᎬᏫᏳᎯ ᏴᏫ ᏗᏂᏲᎯᏍᏗᏱ ᎦᏰᎯᏍᏗ ᎠᏂᏙᎯ ᏗᎦᎶᏁᏛ? “ᏞᏍᏗ ᏱᏥᏍᏓᏩᏗᏒᎩ.”»
“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.
“Na ɛsɛ sɛ wɔte nkyerɛkyerɛ no ase pefee. Mmarima a wɔagye wɔn atom sɛ wɔnkɔka nokware no ho asɛm no, ɛsɛ sɛ wɔasi wɔn gyidi mu pintinn; na ɛno na wɔn po so hyɛn bɛgyina ahoɔden mu atia ahum ne mframa den, efisɛ hyɛmma no kura wɔn mu denneennen. Nnaadaa no bɛkɔ so adɔɔso, na ɛsɛ sɛ yɛfrɛ atuatew din a ɛfata no. Ɛsɛ sɛ yɛgyina hɔ a yɛhyɛ akode nyinaa. Saa akodi yi mu no, ɛnyɛ nnipa nko ara na yehyia wɔn, na mmom mpanyimfo ne tumi ahorow. Yɛn ko no nyɛ honam ne mogya ho. Ma wɔmfa Efesofo 6:10–18 nkenkan wɔ yɛn asafo mu yie na ɛmfa nkɔnsɔnkɔnsɔnnhyɛ no mu.” Notebook Leaflets, 57, 58.