Ezekiel chapter eight, sets forth four increasing abominations which represent the four generations of Laodicean Adventism. The rebellion of 1863, produced a counterfeit to the two tables of Habakkuk, just as Aaron had produced an counterfeit image of jealousy, with his golden calf at the very time God was delivering the two tables of the Ten Commandments to Moses. Once Laodicean Adventism had begun the work of removing the foundational truths, as represented in William Miller’s dream, the leadership of the first generation began to reject the authority of the Bible, and then the Spirit of Prophecy. The rebellion had grown to a point where Kellogg’s spiritualism (pantheism), arrived into their history just prior to 1888.
યહેજકેલ અધ્યાય આઠમાં ચાર ક્રમશઃ વધતી જતી ઘૃણાસ્પદ બાબતો રજૂ થાય છે, જે લાઉદીકેયન એડ્વેન્ટિઝમની ચાર પેઢીઓનું પ્રતિનિધિત્વ કરે છે. 1863ના બળવાખોરતાએ હબક્કૂકની બે પટ્ટિકાઓનો એક નકલી પ્રતિરૂપ ઉત્પન્ન કર્યો, જેમ આરોનએ પણ એ જ સમયે, જ્યારે દેવ મોસાને દસ આજ્ઞાઓની બે પટ્ટિકાઓ અર્પી રહ્યા હતા, પોતાના સોનાના વાછરડાથી ઈર્ષ્યાની એક નકલી પ્રતિમા ઊભી કરી હતી. એકવાર લાઉદીકેયન એડ્વેન્ટિઝમે, વિલિયમ મિલરના સ્વપ્નમાં દર્શાવ્યા મુજબ, પાયાના સત્યોને દૂર કરવાની ક્રિયા શરૂ કરી, ત્યારબાદ પ્રથમ પેઢીના નેતૃત્વે બાઇબલની સત્તાને, અને પછી Spirit of Prophecyને, નકારવાનું શરૂ કર્યું. આ બળવો એટલો વિકસ્યો કે કેલોગનો આત્મિકવાદ (pantheism), 1888 પૂર્વે જ તેમના ઇતિહાસમાં પ્રવેશી ગયો.
At the rebellion of 1888, the spiritualism represented by Ezekiel’s chambers of imagery reached a point where the messengers of Minneapolis, and the prophetess and even the Holy Spirit were rejected.
Na uasi wa mwaka 1888, ushirikina wa kiroho uliowakilishwa na vyumba vya taswira vya Ezekieli ulifikia hatua ambapo wajumbe wa Minneapolis, na nabii wa kike, na hata Roho Mtakatifu walikataliwa.
“We have seen in our experience that when the Lord sends rays of light from the open door of the sanctuary to His people, Satan stirs up the minds of many. But the end is not yet. There will be those who will resist the light and crowd down those whom God has made His channels to communicate light. Spiritual things are not spiritually discerned. The watchmen have not kept pace with the opening providence of God, and the real heaven-sent message and messengers are scorned.
“Wir haben in unserer Erfahrung gesehen, dass, wenn der Herr Strahlen des Lichts aus der offenen Tür des Heiligtums zu Seinem Volk sendet, Satan die Gemüter vieler in Bewegung setzt. Aber das Ende ist noch nicht. Es wird solche geben, die dem Licht widerstehen und diejenigen niederdrängen werden, die Gott zu Seinen Kanälen gemacht hat, um Licht zu vermitteln. Geistliche Dinge werden nicht geistlich erkannt. Die Wächter haben mit der sich eröffnenden Vorsehung Gottes nicht Schritt gehalten, und die wahrhaft vom Himmel gesandte Botschaft und die Boten werden verachtet.”
“There will go from this meeting men who claim to know the truth who are gathering about their souls the garments not woven in the loom of heaven. The spirit that they have received here will be carried with them. I tremble for the future of our cause. Those who do not in this place yield to the evidence God has given will war against their brethren whom God is using. They will make it very hard, when opportunities shall come where they can carry forward and onward the same kind of warfare they have hitherto engaged in. These men will have opportunities to be convinced that they have been warring against the Holy Spirit of God. Some will be convinced; others will hold firmly their own spirit. They will not die to self and let the Lord Jesus come into their hearts. They will be more and still more deceived until they cannot discern truth and righteousness. They will, under another spirit, seek to place upon the work a mold that God shall not approve; and they will endeavor to act out the attributes of Satan in assuming control of human minds and thus control the work and cause of God.
“Bude z tohto zhromaždenia odchádzať mužov, ktorí tvrdia, že poznajú pravdu, a pritom si okolo svojich duší zhromažďujú rúcha, ktoré neboli utkané na nebeskom tkáčskom stave. Duch, ktorého tu prijali, si odnesú so sebou. Chvejem sa o budúcnosť nášho diela. Tí, ktorí sa na tomto mieste nepoddajú dôkazom, ktoré Boh dal, budú bojovať proti svojim bratom, ktorých Boh používa. Veľmi to sťažia, keď prídu príležitosti, v ktorých budú môcť ďalej a stále pokračovať v tom istom druhu boja, do akého sa doteraz zapájali. Títo muži budú mať príležitosti presvedčiť sa, že bojovali proti Svätému Duchu Božiemu. Niektorí budú presvedčení; iní sa budú pevne pridŕžať svojho vlastného ducha. Nezomrú sebe a nedovolia Pánu Ježišovi vstúpiť do svojich sŕdc. Budú čoraz viac klamaní, až nebudú schopní rozoznať pravdu a spravodlivosť. Pod vplyvom iného ducha sa budú usilovať vtlačiť dielu podobu, ktorú Boh neschváli; a budú sa snažiť prejavovať vlastnosti satana tým, že si budú osobovať vládu nad ľudskými mysľami, a tak ovládať Božie dielo a vec.”
“Had our brethren fasted and prayed and humbled their hearts before God at this meeting, and sat down calmly to investigate the Scriptures together, then God would have been glorified. But the spirit of prejudice that was brought to that meeting closed the door to the richest blessing of God, and those who had this spirit will not be in a favorable position to see light until they repent before God and have some sense of how near they have come to doing despite to the Holy Spirit and having another spirit.” The 1888 Materials, 832.
“यदि हमारे भाइयों ने इस सभा में उपवास किया होता, प्रार्थना की होती, और परमेश्वर के सामने अपने हृदयों को दीन किया होता, और फिर शांत मन से एक साथ बैठकर पवित्रशास्त्रों की जाँच की होती, तब परमेश्वर की महिमा होती। परन्तु उस सभा में जो पूर्वाग्रह की आत्मा लाई गई, उसने परमेश्वर के अत्यन्त समृद्ध आशीष के द्वार को बन्द कर दिया; और जिनमें यह आत्मा थी, वे ज्योति को देखने के लिए अनुकूल स्थिति में नहीं होंगे, जब तक कि वे परमेश्वर के सामने पश्चात्ताप न करें और उन्हें कुछ बोध न हो जाए कि वे पवित्र आत्मा का अपमान करने और दूसरी आत्मा धारण करने के कितने निकट आ पहुँचे थे।” The 1888 Materials, 832.
After 1888, Sister White “trembled for the future of” God’s church and work. She saw that the meeting would produce a continued spiritual warfare among the men that were leaders of Laodicean Adventism, and the controversy of “the daily,” is evidence that her predictions were fulfilled upon that very generation. A warfare was then carried on by men who did not “yield to the evidence God had given” to confirm the “heaven sent message and messengers,” and those men made war against “the Holy Spirit of God.” The second generation watched as the publishing house and sanitarium were burnt to the ground by the fires of God’s judgment.
1888-এর পর সিস্টার হোয়াইট ঈশ্বরের মণ্ডলী ও কার্যসম্বন্ধে “এর ভবিষ্যৎ নিয়ে” কম্পিত হয়েছিলেন। তিনি দেখেছিলেন যে, সেই সভা লাওদিকীয় অ্যাডভেন্টবাদের নেতৃস্থানীয় পুরুষদের মধ্যে এক অব্যাহত আত্মিক যুদ্ধের জন্ম দেবে, এবং “the daily” বিষয়ক বিতর্কই প্রমাণ যে তাঁর ভবিষ্যদ্বাণীগুলি ঠিক সেই প্রজন্মের উপরেই পরিপূর্ণ হয়েছিল। তখন এমন লোকদের দ্বারা এক যুদ্ধ পরিচালিত হয়েছিল, যারা “স্বর্গ-প্রেরিত বার্তা ও বার্তাবাহকদের” সমর্থন করার জন্য ঈশ্বর যে “প্রমাণ দিয়েছিলেন,” তার প্রতি “নতিস্বীকার” করেনি; আর সেই লোকেরা “ঈশ্বরের পবিত্র আত্মার” বিরুদ্ধে যুদ্ধ করেছিল। দ্বিতীয় প্রজন্ম দেখেছিল যে, প্রকাশনা-গৃহ ও স্যানিটেরিয়াম ঈশ্বরের বিচারের অগ্নিতে ভস্মীভূত হয়ে গেল।
“Today I received a letter from Elder Daniells regarding the destruction of the Review office by fire. I feel very sad as I consider the great loss to the cause. I know that this must be a very trying time for the brethren in charge of the work and for the employees of the office. I am afflicted with all who are afflicted. But I was not surprised by the sad news, for in the visions of the night I have seen an angel standing with a sword as of fire stretched over Battle Creek. Once, in the daytime, while my pen was in my hand, I lost consciousness, and it seemed as if this sword of flame were turning first in one direction and then in another. Disaster seemed to follow disaster because God was dishonored by the devising of men to exalt and glorify themselves.
“Bugun men Elder Daniellsdan Review idorasining yong‘in tufayli vayron bo‘lgani haqida maktub oldim. Ish yo‘li uchun bu buyuk yo‘qotishni o‘ylaganimda, qalbim nihoyatda g‘amga botadi. Bilamanki, bu ish uchun mas’ul bo‘lgan birodarlar va idora xodimlari uchun juda og‘ir sinov davridir. Men azob chekayotganlarning barchasi bilan birga azob chekaman. Ammo bu qayg‘uli xabardan hayratlanmadim, chunki tun vahiylarida men Battle Creek uzra olovdek qilichini cho‘zib turgan bir farishtani ko‘rganman. Bir safar, kunduzi, qalamim qo‘limda ekan, hushimni yo‘qotdim, va go‘yo bu alangali qilich avval bir tomonga, so‘ng boshqa tomonga burilayotgandek tuyuldi. Falokat ortidan falokat kelayotgandek edi, chunki odamlarning o‘zlarini yuksaltirish va ulug‘lash uchun qilgan rejalari bilan Xudo tahqirlangan edi.
“This morning I was drawn out in earnest prayer that the Lord would lead all who are connected with the Review and Herald office to make diligent search, that they may see wherein they have disregarded the many messages God has given.
«Κατὰ τὸ πρωίον τοῦτο ὠθήθην εἰς σπουδαίαν προσευχὴν ἵνα ὁ Κύριος ὁδηγήσῃ πάντας τοὺς συνδεομένους μετὰ τοῦ γραφείου τοῦ Review and Herald νὰ ἐπιδοθῶσιν εἰς ἐπιμελῆ ἐξέτασιν, ἵνα ἴδωσιν εἰς τίνα σημεῖα ἠμέλησαν τὰ πολλὰ μηνύματα ἃ ὁ Θεὸς ἔδωκεν.»
“Sometime ago the brethren at the Review office asked my counsel about the erection of another building. I then said that if those who were in favor of adding another building to the Review and Herald office had the future mapped out before them, if they could see what would be in Battle Creek, they would have no question about putting up another building there. God said: ‘My word has been despised; and I will turn and overturn.’
“Ɖe asi a woabɔ me no, na anuanom a wɔwɔ Review adwumayɛbea hɔ bisaa me m’afotuo fa ɔdan foforo bi si ho. Saa bere no mekae sɛ, sɛ wɔn a na wɔpɛ sɛ wɔde ɔdan foforo ka Review and Herald adwumayɛbea no ho no hunu daakye no wɔ wɔn anim, sɛ wobetumi ahu nea ɛbɛba Battle Creek a, anka wɔrennya asɛm biara fa ɔdan foforo si hɔ ho. Onyankopɔn kae sɛ: ‘Wɔabu M’asɛm animtiaa; na Mɛdane na Maatutu agu.’”
“At the General Conference, held in Battle Creek in 1901, the Lord gave His people evidence that He was calling for reformation. Minds were convicted, and hearts were touched; but thorough work was not done. If stubborn hearts had then broken in penitence before God, there would have been seen one of the greatest manifestations of the power of God that has ever been seen. But God was not honored. The testimonies of His Spirit were not heeded. Men did not separate from the practices that were in decided opposition to the principles of truth and righteousness, which should ever be maintained in the Lord’s work.
„Bei der Generalkonferenz, die 1901 in Battle Creek abgehalten wurde, gab der Herr seinem Volk Beweise dafür, dass er zur Reformation rief. Die Gewissen wurden überführt, und die Herzen wurden berührt; doch ein gründliches Werk wurde nicht getan. Hätten die verhärteten Herzen sich damals in Reue vor Gott gebeugt, so wäre eine der größten Offenbarungen der Macht Gottes zu sehen gewesen, die je gesehen worden ist. Aber Gott wurde nicht geehrt. Die Zeugnisse seines Geistes wurden nicht beachtet. Die Menschen trennten sich nicht von den Praktiken, die in entschiedenem Gegensatz zu den Grundsätzen der Wahrheit und Gerechtigkeit standen, die im Werk des Herrn allezeit aufrechterhalten werden sollten.״
“The messages to the church of Ephesus and to the church in Sardis have been often repeated to me by the One who gives me instruction for His people. ‘Unto the angel of the church of Ephesus write; These things saith He that holdeth the seven stars in His right hand, who walketh in the midst of the seven golden candlesticks; I know thy works, and the labor, 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 labored, and hast not fainted. 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 2:1–5.
“Efez’deki kiliseye ve Sardis’teki kiliseye verilen mesajlar, halkı için bana öğretim veren Kişi tarafından bana sık sık tekrar edilmiştir. ‘Efez kilisesinin meleğine yaz; Sağ elinde yedi yıldızı tutan, yedi altın şamdanın ortasında yürüyen şöyle diyor: İşlerini, emeğini ve sabrını biliyorum; kötü olanlara katlanamadığını; elçi olduklarını söyleyip de öyle olmayanları sınadığını ve onları yalancı bulduğunu biliyorum. Katlandın, sabrettin, Benim adım uğruna emek verdin ve yılmadın. Ne var ki, sana karşı bir şeyim var: ilk sevgini terk ettin. Bunun için, nereden düştüğünü hatırla, tövbe et ve başlangıçtaki işleri yap; yoksa çabucak sana gelir, tövbe etmezsen şamdanını yerinden kaldırırım.’ Vahiy 2:1–5.”
“‘And unto the angel of the church in Sardis write; These things saith He that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:1–3.
«লিখ, সার্দিসস্থ মণ্ডলীর দূতের প্রতি: যাঁর কাছে ঈশ্বরের সাত আত্মা ও সাত নক্ষত্র আছে, তিনি এই কথা বলেন, আমি তোমার কার্য জানি; তোমার এই নাম আছে যে তুমি জীবিত, অথচ তুমি মৃত। জাগ্রত হও, এবং যা অবশিষ্ট আছে, যা মৃত্যুপথযাত্রী, সেগুলিকে দৃঢ় কর; কারণ আমি তোমার কার্য ঈশ্বরের সম্মুখে পরিপূর্ণ পাই নাই। অতএব স্মরণ কর, তুমি কীভাবে গ্রহণ করিয়াছ এবং শুনিয়াছ; তাহা দৃঢ়ভাবে ধারণ কর, এবং মন ফিরাও। অতএব যদি তুমি জাগ্রত না হও, তবে আমি চোরের ন্যায় তোমার উপরে আসিব, এবং কোন প্রহরে আমি তোমার উপরে আসিব, তাহা তুমি জানিতে পারিবে না।’ প্রকাশিত বাক্য ৩:১–৩।»
“We are seeing the fulfillment of these warnings. Never have scriptures been more strictly fulfilled than these have been.
« Nous voyons l’accomplissement de ces avertissements. Jamais les Écritures n’ont été accomplies plus rigoureusement que celles-ci. »
“Men may erect the most carefully constructed, fireproof buildings, but one touch of God’s hand, one spark from heaven, will sweep away every refuge.
“Les hommes peuvent ériger les édifices les plus soigneusement construits, à l’épreuve du feu; mais un seul attouchement de la main de Dieu, une seule étincelle venue du ciel, emportera tout refuge.
“It has been asked if I have any advice to give. I have already given the advice that God has given me, hoping to prevent the falling of the fiery sword that was hanging over Battle Creek. Now that which I dreaded has come—the news of the burning of the Review and Herald building. When this news came, I felt no surprise, and I had no words to speak. What I have had to say from time to time in warnings has had no effect except to harden those who heard, and now I can only say: I am so sorry, so very sorry, that it was necessary for this stroke to come. Light enough has been given. If it were acted upon, further light would not be needed.” Testimonies, volume 8, 97–99.
«دا پوښتنه شوې ده چې ایا زه کومه مشوره لرم چې ورکړم. ما لا دمخه هغه مشوره ورکړې ده چې خدای ماته راکړې وه، په دې هیله چې هغه اورینه توره، چې پر بټل کریک ځوړنده وه، د راولوېدو څخه وساتل شي. اوس هغه څه چې زه ترې وېرېدم، راورسېدل—د Review and Herald د ودانۍ د سوځېدو خبر. کله چې دا خبر راورسېد، ما هېڅ حیرانتیا احساس نه کړه، او د ویلو لپاره مې هېڅ خبرې نه لرلې. هغه څه چې ما وخت په وخت د اخطارونو په بڼه ویلي وو، هېڅ اغېز یې ونه کړ، مګر دا چې هغه کسان یې لا سخت کړل چې اورېدلي یې وو، او اوس زه یوازې دومره ویلی شم: زه ډېر خواشیني یم، بېخي ډېر خواشیني یم، چې اړینه وه دا ګوزار راشي. پوره رڼا ورکړل شوې وه. که پر هغې عمل شوی وای، نوره رڼا به اړتیا نه لرله.» Testimonies, volume 8, 97–99.
The second generation of Adventism was not a victory, and in fulfillment of Ezekiel chapter eight, the rebellion only continued to escalate.
Роде дуюмым андвентизым наибт 1-ягенишехь хилира дац, хӀетта Иезекииль-пайхамарин восьмой кхеторан дӀаяхкаран кхочушдаларца, тӀехьара тӀе къовсам тӀехьара а лоьру кхета белгалдора.
“By written messages and by fire the Lord has declared that he wants his people to move out of Battle Creek. May God help us to hear his voice. Does it mean nothing to us that our two great institutions in Battle Creek were swept away by fire? You may say, ‘But the new Sanitarium has many patients.’ Yes; but if there were many thousand patients there, this would be no argument in favor of our people building homes in Battle Creek, and settling there.
« Par des messages écrits et par le feu, le Seigneur a déclaré qu’il veut que son peuple quitte Battle Creek. Que Dieu nous aide à entendre sa voix. Ne signifie-t-il donc rien pour nous que nos deux grandes institutions de Battle Creek aient été emportées par le feu ? Vous pouvez dire : “Mais le nouveau Sanatorium a beaucoup de patients.” Oui ; mais même s’il y avait là plusieurs milliers de patients, cela ne constituerait nullement un argument en faveur de l’établissement de foyers par notre peuple à Battle Creek, ni de son installation en ce lieu. »
“Temptations are increasing. Men are rejecting the light that God has sent in the Testimonies of his Spirit, and they are choosing their own devising and their own plans. Will men continue to separate themselves from God? Must he reveal his displeasure in a still more marked manner than he has already done?” Pamphlets, SpTB06, 45.
“Les tentations augmentent. Les hommes rejettent la lumière que Dieu a envoyée dans les Témoignages de son Esprit, et ils choisissent leurs propres inventions et leurs propres plans. Les hommes continueront-ils à se séparer de Dieu ? Doit-il manifester son déplaisir d’une manière encore plus marquée qu’il ne l’a déjà fait ?” Pamphlets, SpTB06, 45.
Men were “choosing their own devising’s and their own plans,” as represented by the seventy elders in the chambers of imagery of Ezekiel chapter eight, who proclaimed, “The Lord seeth us not.” The Lord raised up a prophetess and gave her “open visions” for exactly forty years, until 1884. He placed his signature upon this gift, for He gave it and ended it in a city named Portland, and he gave it for forty years. Just prior to the cessation of “open visions” the ancient men began to undermine the authority of the Bible and the Spirit of Prophecy in 1881, and 1882. The “open visions,” then ended in 1884, and in four years the rebellion of Korah, Dathan and Abiram was repeated at the 1888 General Conference.
Homoj “elektadis siajn proprajn elpensojn kaj siajn proprajn planojn,” kiel reprezentite de la sepdek plejaĝuloj en la bildaj ĉambroj de Jeĥezkel ĉapitro ok, kiuj proklamis: “La Eternulo nin ne vidas.” La Eternulo starigis profetininon kaj donis al ŝi “malfermitajn viziojn” dum ĝuste kvardek jaroj, ĝis 1884. Li metis sian subskribon sur ĉi tiun donacon, ĉar Li ĝin donis kaj ĝin finis en urbo nomata Portland, kaj Li ĝin donis por kvardek jaroj. Ĝuste antaŭ la ĉeso de la “malfermitaj vizioj” la maljunaj viroj komencis subfosi la aŭtoritaton de la Biblio kaj de la Spirito de Profetaĵo en 1881 kaj 1882. La “malfermitaj vizioj” poste finiĝis en 1884, kaj post kvar jaroj la ribelo de Koraĥ, Datan kaj Abiram estis ripetita ĉe la Ĝenerala Konferenco de 1888.
The rebellion of 1888, produced an escalation of rebellion that saw God’s direct intervention into the history of Laodicean Adventism as He burnt down the publishing work and the health work. Yet those direct judgments did not deter the rebellion that was under way. In 1919, a Bible Conference took place, where one of the primary rebels of the second generation, William Warren Prescott, the theologian trained in the universities of apostate Protestantism, was the primary leader of pushing the satanic view that claimed “the daily,” represented Christ’s sanctuary work gave a series of presentations.
1888 жылғы бүлік Құдайдың Лаодикиялық адвентизм тарихына тікелей араласуына алып келген бүліктің күшеюін туғызды, өйткені Ол баспа ісін де, денсаулық сақтау қызметін де өртеп жіберді. Алайда бұл тікелей үкімдер жүріп жатқан бүлікті тоқтата алмады. 1919 жылы Киелі кітап конференциясы өтті; онда екінші буынның негізгі бүлікшілерінің бірі, діннен тайған протестантизмнің университеттерінде білім алған теолог Уильям Уоррен Прескотт, «күнделіктіні» Мәсіхтің қасиетті орында атқаратын қызметі деп көрсеткен шайтандық көзқарасты ілгерілетудің басты жетекшісі ретінде, бірқатар баяндамалар жасады.
History identified that at that Bible conference in 1919, Prescott presented a gospel that consisted of removing every tenet of the prophetic message of the Millerites. He even attempted to remove the twenty-three hundred days, but could not pull that off. Yet he presented a gospel that was fully void of the prophetic understandings of the Millerites. His gospel was rejected at the meeting, but still those blind leaders decided to take his series of presentations and construct them into a book titled, The Doctrine of Christ. That book became the symbol of the arrival of the third generation of Laodicean Adventism.
История засвидетельствовала, что на той библейской конференции 1919 года Прескотт представил евангелие, состоявшее в устранении всякого положения пророческой вести миллеритов. Он даже пытался устранить и две тысячи триста дней, но не смог этого добиться. И всё же он представил евангелие, совершенно лишённое пророческих пониманий миллеритов. Его евангелие было отвергнуто на том собрании, но эти слепые вожди всё равно решили взять его серию выступлений и составить из них книгу под названием «Учение Христа». Эта книга стала символом появления третьего поколения лаодикийского адвентизма.
The book represents another gospel than the Millerite gospel of Habakkuk chapter two, and Paul informs us another gospel is not a gospel at all.
Le livre représente un autre évangile que l’évangile millérite d’Habacuc, chapitre deux, et Paul nous informe qu’un autre évangile n’est pas un évangile du tout.
I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. Galatians 1:6–9.
म यो देखेर अचम्मित छु कि जसले तिमीहरूलाई ख्रीष्टको अनुग्रहमा बोलाउनुभयो, उहाँबाट तिमीहरू यति चाँडै अर्को सुसमाचारतर्फ हटाइएका छौ; जुन वास्तवमा अर्को होइन; तर केही मानिसहरू छन्, जसले तिमीहरूलाई अशान्त पार्छन् र ख्रीष्टको सुसमाचारलाई विकृत तुल्याउन चाहन्छन्। तर हामीले, वा स्वर्गबाट आएको कुनै स्वर्गदूतले पनि, तिमीहरूलाई हामीले प्रचार गरेको सुसमाचारभन्दा भिन्न कुनै अर्को सुसमाचार प्रचार गर्यो भने, त्यो शापित होस्। हामीले पहिले भनेझैँ, म अहिले फेरि भन्दछु, यदि कसैले तिमीहरूले ग्रहण गरेको सुसमाचारभन्दा भिन्न कुनै अर्को सुसमाचार प्रचार गर्छ भने, त्यो शापित होस्। गलाती 1:6–9।
The third generation of Adventism is represented by Ezekiel’s third abomination where the women are weeping for Tammuz. Tammuz was a Mesopotamian deity associated with fertility and the cycles of vegetation. Tammuz was sometimes depicted as a shepherd or a young man, linked to the changing seasons and the growth of crops. Tammuz’s death and subsequent resurrection, was tied to the agricultural calendar. According to the mythology, Tammuz would die or disappear during the summer months, which was seen as a representation of the withering of vegetation in the hot, dry season. The weeping for Tammuz was a mourning ritual that involved lamenting the death or disappearance of Tammuz during the summer months, followed by rejoicing at his resurrection, which symbolized the renewal of vegetation and agricultural life.
ຄົນຮຸ່ນທີສາມຂອງອັດເວນຕິສຶມຖືກເປັນຕົວແທນໂດຍສິ່ງອັນໜ້າສະອິດສະອົມປະການທີສາມຂອງເອເຊກຽນ ບ່ອນທີ່ພວກແມ່ຍິງກຳລັງຮ້ອງໄຫ້ໃຫ້ແກ່ທັມມຸຊ. ທັມມຸຊເປັນເທວະຮູບເມໂຊໂປເຕເມຍຜູ້ທີ່ກ່ຽວພັນກັບຄວາມອຸດົມສົມບູນ ແລະ ວົງຈອນຂອງພືດພັນ. ບາງຄັ້ງ ທັມມຸຊຖືກພັນລະນາເປັນຄົນລ້ຽງແກະ ຫຼື ຊາຍໜຸ່ມຜູ້ໜຶ່ງ ໂດຍຖືກເຊື່ອມໂຍງກັບລະດູການທີ່ປ່ຽນແປງ ແລະ ການເຕີບໂຕຂອງພືດຜົນ. ການຕາຍຂອງທັມມຸຊ ແລະ ການຄືນຊີວິດຂຶ້ນມາພາຍຫຼັງຂອງລາວ ຖືກຜູກພັນໄວ້ກັບປະຕິທິນກະສິກຳ. ຕາມເທບນິຍາຍນັ້ນ ທັມມຸຊຈະຕາຍ ຫຼື ຫາຍໄປໃນຊ່ວງເດືອນລະດູຮ້ອນ ຊຶ່ງຖືກເຫັນວ່າເປັນພາບແທນຂອງການຫ່ຽວແຫ້ງຂອງພືດພັນໃນລະດູທີ່ຮ້ອນ ແລະ ແຫ້ງແລ້ງ. ການຮ້ອງໄຫ້ໃຫ້ທັມມຸຊເປັນພິທີໄວ້ທຸກ ຊຶ່ງປະກອບດ້ວຍການຄ່ຳຄວນເຖິງການຕາຍ ຫຼື ການຫາຍໄປຂອງທັມມຸຊໃນຊ່ວງເດືອນລະດູຮ້ອນ ແລ້ວຕາມມາດ້ວຍການຊື່ນຊົມຍິນດີໃນການຄືນຊີວິດຂອງລາວ ຊຶ່ງເປັນສັນຍະລັກແຫ່ງການຟື້ນຄືນໃໝ່ຂອງພືດພັນ ແລະ ຊີວິດທາງກະສິກຳ.
Weeping for Tammuz represents a counterfeit latter rain message, which is what the gospel of W. W. Prescott represented. The removal of the prophetic foundation, which began in the rebellion of 1863, reached a point in 1919, that Laodicean Adventism allowed the false gospel to be established. That false gospel was based fully upon the methodology of apostate Protestantism. Its original architect was W. W. Prescott, and as with William Miller, both men’s gospel was based upon their foundational understanding of “the daily,” in the book of Daniel. Both gospels are represented in the passage of 2 Thessalonians where Miller first discovered that “the daily,” represented paganism. In the passage there is a class represented by Miller, who accept the truth presented by Paul, and another class who do not possess a love of the truth.
การร่ำไห้คร่ำครวญเพื่อทัมมูซเป็นตัวแทนของข่าวสารฝนชุกปลอม ซึ่งก็คือสิ่งที่ข่าวประเสริฐของ W. W. Prescott เป็นตัวแทน การรื้อถอนรากฐานแห่งคำพยากรณ์ ซึ่งเริ่มต้นขึ้นในการกบฏปี 1863 ได้มาถึงจุดหนึ่งในปี 1919 ที่แอ๊ดเวนติสม์แบบเลาดีเซียยอมให้ข่าวประเสริฐเทียมเท็จนั้นได้รับการสถาปนาขึ้น ข่าวประเสริฐเทียมเท็จนั้นตั้งอยู่โดยสมบูรณ์บนระเบียบวิธีของโปรเตสแตนต์ผู้ละทิ้งความเชื่อ สถาปนิกดั้งเดิมของมันคือ W. W. Prescott และเช่นเดียวกับ William Miller ข่าวประเสริฐของทั้งสองคนต่างตั้งอยู่บนความเข้าใจพื้นฐานของพวกเขาเกี่ยวกับ “เครื่องบูชาประจำวัน” ในพระธรรมดาเนียล ข่าวประเสริฐทั้งสองนี้มีภาพแทนอยู่ในตอนหนึ่งของ 2 Thessalonians ซึ่งเป็นที่ที่ Miller ค้นพบเป็นครั้งแรกว่า “เครื่องบูชาประจำวัน” เป็นตัวแทนของลัทธินอกศาสนา ในตอนนั้นมีคนกลุ่มหนึ่งซึ่งมีภาพแทนโดย Miller ผู้ยอมรับความจริงที่เปาโลนำเสนอ และอีกกลุ่มหนึ่งซึ่งไม่มีความรักในความจริง
One class in the last days, represented by Miller, “recognize” and receive the latter rain, and another class, represented by Prescott, receive strong delusion. The strong delusion they receive is based upon a false gospel, that is no gospel at all, and it identifies a false message of the latter rain. Thus, the third abomination of Ezekiel is the women (churches of Laodicean Adventism), weeping for Tammuz. Their summertime tears (rain), are to produce the fruit of the harvest.
কঠিন দিনের এক শ্রেণী, মিলারের দ্বারা প্রতিনিধিত্বকৃত, “পরিচয় করে” এবং পরবর্তী বর্ষণ গ্রহণ করে; আরেক শ্রেণী, প্রেসকট দ্বারা প্রতিনিধিত্বকৃত, প্রবল বিভ্রম গ্রহণ করে। তারা যে প্রবল বিভ্রম গ্রহণ করে, তা এক মিথ্যা সুসমাচারের উপর প্রতিষ্ঠিত, যা আদৌ কোনো সুসমাচার নয়; এবং তা পরবর্তী বর্ষণের এক মিথ্যা বার্তাকে চিহ্নিত করে। অতএব, ইযেকিয়েলের তৃতীয় ঘৃণ্য বিষয় হলো সেই নারীরা (লাওদিকেয়ান অ্যাডভেন্টবাদের মণ্ডলীগুলি), যারা তাম্মূজের জন্য ক্রন্দন করছে। তাদের গ্রীষ্মকালের অশ্রু (বৃষ্টি) শস্য কাটার ফল উৎপন্ন করার জন্য।
The distinction between two types of latter rain message pervades the Bible and Spirit of Prophecy. The Bible repeatedly identifies that the rain is withheld from a disobedient people.
A kétféle késői eső üzenete közötti megkülönböztetés áthatja a Bibliát és a Prófétaság Lelkét. A Biblia ismételten azonosítja, hogy az eső visszatartatik egy engedetlen néptől.
They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Jeremiah 3:1–3.
वे कहते हैं, यदि कोई पुरुष अपनी पत्नी को त्याग दे, और वह उसके पास से चली जाए, और दूसरे पुरुष की हो जाए, तो क्या वह फिर उसके पास लौटे? क्या वह देश बहुत ही अशुद्ध न हो जाएगा? परन्तु तू ने बहुत से प्रेमियों के साथ व्यभिचार किया है; तौभी मेरे पास फिर लौट आ, यहोवा की यह वाणी है। अपनी आँखें ऊँचे स्थानों की ओर उठाकर देख, ऐसा कौन-सा स्थान है जहाँ तू से कुकर्म न किया गया हो। मार्गों के किनारे तू उनके लिए ऐसे बैठी रही, जैसे जंगल में कोई अरबी; और तू ने अपने व्यभिचारों और अपनी दुष्टता से देश को अशुद्ध कर दिया है। इस कारण वर्षा रोक ली गई, और पछुआ वर्षा न हुई; तौभी तेरा माथा वेश्या का-सा था, तू लज्जित होना न चाहती थी। यिर्मयाह 3:1–3।
Laodicean Adventism began playing the harlot in 1863, and ever since then the showers have been withheld. They refuse to be ashamed of their rebellion, and that lack of humility produces a whore’s forehead, and the whore of Bible prophecy is the papacy. The third generation is where the final work of preparing to bow down to the whore of Rome’s mark is accomplished. The preparation for the fourth generation is accomplished in the third generation, by a counterfeit message of the latter rain. As with the rebellion of 1863, and the rebellion of 1888, the rebellion of 1919, are aligned with September 11, 2001, for when the buildings of New York City then came down the mighty angel of Revelation eighteen descended and the genuine latter rain began.
L’Adventisme laodicéen a commencé à se prostituer en 1863, et depuis lors les ondées ont été retenues. Ils refusent d’avoir honte de leur rébellion, et cette absence d’humilité produit un front de prostituée, or la prostituée de la prophétie biblique est la papauté. C’est dans la troisième génération que s’accomplit l’œuvre finale de préparation à se prosterner devant la marque de la prostituée de Rome. La préparation de la quatrième génération s’accomplit dans la troisième génération, au moyen d’un message contrefait de la pluie de l’arrière-saison. De même que la rébellion de 1863, et la rébellion de 1888, la rébellion de 1919, sont alignées sur le 11 septembre 2001, car lorsque les bâtiments de la ville de New York tombèrent alors, l’ange puissant d’Apocalypse dix-huit descendit et la véritable pluie de l’arrière-saison commença.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
„Mvua ya mwisho inapaswa kunyesha juu ya watu wa Mungu. Malaika mwenye nguvu anapaswa kushuka kutoka mbinguni, na dunia yote inapaswa kuangazwa kwa utukufu wake.” Review and Herald, Aprili 21, 1891.
When the latter rain began the ancient men of Laodicean Adventism would not recognize it as the latter rain, for they had been indoctrinated by a false latter rain message, represented by Ezekiel as the women weeping for Tammuz, and in application as a message of peace and safety.
Коли пізній дощ почався, стародавні мужі Лаодикійського адвентизму не розпізнали б у ньому пізнього дощу, бо були вони наставлені в хибній вістці про пізній дощ, зображеній у Єзекіїля як жінки, що оплакували Таммуза, а в застосуванні — як вістка про мир і безпеку.
“Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 507.
«Kaliya kuwa wale wanaoishi kulingana na nuru waliyo nayo watapokea nuru iliyo kuu zaidi. Isipokuwa tuwe kila siku tukisonga mbele katika kudhihirisha fadhila hai za Kikristo, hatutatambua mafunuo ya Roho Mtakatifu katika mvua ya masika ya mwisho. Huenda ikawa inanyesha juu ya mioyo inayotuzunguka pande zote, lakini hatutaitambua wala kuipokea.» Testimonies to Ministers, 507.
It was impossible for the guardians of the people to recognize the arrival of the latter rain, for their false gospel of a false latter rain, denied the possibility of any manifestation of the power of God as had been in former ages.
Ibyari bidashoboka ko abarinzi b’ubwoko bamenya ukuza kw’imvura y’itumba ya nyuma, kuko ubutumwa bwabo bwiza bw’ibinyoma ku mvura y’itumba ya nyuma y’ibinyoma, bwahakanaga ko hashoboka ukugaragazwa kwose kw’imbaraga z’Imana nk’uko byari biri mu bihe byabanje.
“There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of the heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their ideas and expectations, they will oppose the work. ‘Why,’ they say, ‘should not we know the Spirit of God, when we have been in the work so many years?’—Because they did not respond to the warnings, the entreaties of the messages of God, but persistently said, ‘I am rich, and increased with goods, and have need of nothing.’ Talent, long experience, will not make men channels of light, unless they place themselves under the bright beams of the Sun of Righteousness, and are called, and chosen, and prepared by the endowment of the Holy Spirit. When men who handle sacred things will humble themselves under the mighty hand of God, the Lord will lift them up. He will make them men of discernment—men rich in the grace of his Spirit. Their strong, selfish traits of character, their stubbornness, will be seen in the light shining from the Light of the world. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ If you seek the Lord with all your heart, he will be found of you.” Review and Herald, December 23, 1890.
“Kanisa dhahiri za nguvu za Mungu, lakini haitoigusa mioyo ya wale ambao hawajajinyenyekeza mbele za Bwana na kufungua mlango wa moyo kwa kuungama na kutubu. Katika udhihirisho wa nguvu hiyo iangazayo dunia kwa utukufu wa Mungu, wao wataona tu kitu ambacho, katika upofu wao, hudhani ni cha hatari, kitu kitakachoamsha hofu zao, nao watajiimarisha ili kukipinga. Kwa sababu Bwana hafanyi kazi kulingana na mawazo na matarajio yao, wataipinga kazi hiyo. ‘Kwa nini,’ wanasema, ‘tusimjue Roho wa Mungu, ilhali tumekuwa katika kazi hii kwa miaka mingi namna hii?’—Kwa sababu hawakuitikia maonyo, masihi ya kusihi ya jumbe za Mungu, bali kwa ukaidi waliendelea kusema, ‘Mimi ni tajiri, nimeongezeka kwa mali, wala sina haja ya kitu chochote.’ Kipawa, uzoefu wa muda mrefu, havitawafanya watu kuwa njia za nuru, isipokuwa wajiweke chini ya miale yenye kung’aa ya Jua la Haki, na waitwe, na kuchaguliwa, na kuandaliwa kwa kipawa cha Roho Mtakatifu. Watu washughulikiao mambo matakatifu watakapojinyenyekeza chini ya mkono wenye nguvu wa Mungu, Bwana atawainua. Atawafanya kuwa watu wa utambuzi—watu walio matajiri katika neema ya Roho wake. Tabia zao zenye nguvu za ubinafsi, ukaidi wao, vitaonekana katika nuru iangazayo kutoka kwa Nuru ya ulimwengu. ‘Nitakuja kwako upesi, nami nitaondoa kinara chako mahali pake, usipotubu.’ Mkimtafuta Bwana kwa mioyo yenu yote, ataonekana kwenu.” Review and Herald, December 23, 1890.
The elders of Ezekiel chapter eight, accepted a gospel of peace and safety in 1919, and when September 11, 2001 arrived the fruit of that escalating rebellion was manifested in their inability to recognize the arrival of the latter rain. In the history beginning at the time of the end in 1989, God repeated the Millerite movement to the very letter. Miller was a symbol of Elijah, and Elijah had straitly told Ahab that there would be no rain, except at the word of Elijah.
Abadala beSahluko sesibhozo sikaHezekile bamukela ivangeli lokuthula nokulondeka ngo-1919, kwathi lapho kufika uSepthemba 11, 2001, isithelo salokho kuvukela okwakukhula sabonakaliswa ngokwehluleka kwabo ukubona ukufika kwemvula yasemuva. Emlandweni oqala ngesikhathi sokuphela ngo-1989, uNkulunkulu waphinda umkhankaso wamaMillerite ngokunembile ngokuphelele. UMiller wayeyisibonakaliso sika-Eliya, futhi u-Eliya wayemtshele ngokuqinile u-Ahabi ukuthi kwakungeke kube khona mvula, ngaphandle kwezwi lika-Eliya.
We will continue our consideration of the third generation of Adventism in the next article.
Wɔbɛtoa so asusuw Adventism awo ntoatoaso a ɛto so abiɛsa no ho wɔ asɛm a edi hɔ no mu.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: 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. Then they began at the ancient men which were before the house.’
Chɔŋlɔ́ lɛ̀ kɛ ba kɛ̀ ɖe wɔn ŋutɔwo gbɔgbɔme va yi ƒe kuxi o, eye woaɖe avi le ame bubuwo ƒe nuvɔ̃wo ta o la, woatsrɔ̃ wo ɖe Mawu ƒe dzesi ma nu. Aƒetɔ la ɖo dɔ na Eƒe dɔlawo, ame siwo le wuƒe gɔmedzedzeŋuwo wɔm le asi wɔn si la be: “Miyi to du la me le emegbe, eye miwu; migana miaƒe ŋku na nɔ anyi o, eye migaɖe nublanui o: miwu ametsitsiwo kple sɔŋwo, nyɔnuviwo kple deviwoviwo, kple nyɔnuwo katã; gake miɖe asi ɖe ame aɖeke si dzi dzesi la le o; eye miadze egɔme le Nye kɔkɔeƒe. Tete woɖe asi tso ametsitsiwo siwo nɔ xɔ la ŋgɔ la.”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.
«នៅទីនេះ យើងឃើញថា ពួកជំនុំ—ទីបរិសុទ្ធរបស់ព្រះអម្ចាស់—គឺជាអ្នកដំបូងដែលទទួលការវាយប្រហារពីព្រះពិរោធរបស់ព្រះ។ ពួកចាស់ទុំទាំងឡាយ គឺអ្នកដែលព្រះបានប្រទានពន្លឺយ៉ាងច្រើន និងដែលបានឈរជាអ្នកអាណាព្យាបាលលើប្រយោជន៍ខាងវិញ្ញាណរបស់ប្រជាជន បានក្បត់ការទុកចិត្តដែលបានប្រគល់ឲ្យពួកគេ។ ពួកគេបានប្រកាន់ជំហរថា យើងមិនចាំបាច់រង់ចាំអព្ភូតហេតុ និងការបង្ហាញយ៉ាងច្បាស់នៃអំណាចរបស់ព្រះ ដូចក្នុងសម័យមុនៗទេ។ សម័យកាលបានផ្លាស់ប្ដូរ។ ពាក្យទាំងនេះពង្រឹងការមិនជឿរបស់ពួកគេ ហើយពួកគេនិយាយថា៖ ព្រះអម្ចាស់នឹងមិនធ្វើល្អ ហើយក៏នឹងមិនធ្វើអាក្រក់ដែរ។ ទ្រង់មានព្រះមេត្តាករុណាខ្លាំងពេក ដល់ថ្នាក់មិនយាងមកវិនិច្ឆ័យប្រជាជនរបស់ទ្រង់ឡើយ។ ដូច្នេះ “សេចក្ដីសុខសាន្ត និងសុវត្ថិភាព” គឺជាសម្រែកពីមនុស្សដែលនឹងមិនលើកសំឡេងរបស់ខ្លួនឡើងដូចត្រែទៀតឡើយ ដើម្បីបង្ហាញដល់ប្រជាជនរបស់ព្រះអំពីការរំលងរបស់ពួកគេ និងដល់ពូជពង្សយ៉ាកុបអំពីអំពើបាបរបស់ពួកគេ។ ឆ្កែគថ្លង់ទាំងនេះ ដែលមិនព្រមព្រុស គឺជាអ្នកដែលទទួលការសងសឹកដ៏សុចរិតនៃព្រះដែលត្រូវបានធ្វើឲ្យខឹង។ បុរស នារីក្រមុំ និងកុមារតូចៗ ទាំងអស់ត្រូវវិនាសជាមួយគ្នា។»
“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.
“Mi sik long ol mekim nogut em ol bilipman i krai sori na krai strong long en, em olgeta samting tasol ol man i gat pinis tingting inap i luksave long en; tasol ol sin i nogut tru, em ol sin we i kirapim belhat bilong God i klin tru na i holi tru, ol dispela i no bin kamap ples klia. Dispela Bikpela Man Bilong painimaut bel bilong ol man i save long olgeta sin ol wokman bilong pasin nogut i mekim long ples hait. Dispela lain manmeri i save kam pilim olsem ol i stap gut insait long ol giaman bilong ol, na bikos long longpela pasin bilong em long karim hevi, ol i tok, Bikpela i no save lukim, na bihain ol i mekim pasin olsem em i bin lusim pinis graun. Tasol em bai painimaut pasin giaman bilong ol na bai opim klia long ai bilong ol arapela olgeta sin we ol i bin wok strong long haitim.”
“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.
«Aucun rang supérieur, aucune dignité ni sagesse mondaine, aucune position dans une charge sacrée, ne préservera les hommes de sacrifier le principe lorsqu’ils sont abandonnés à leurs propres cœurs trompeurs. Ceux qui ont été regardés comme dignes et justes se révèlent être les meneurs de l’apostasie et des exemples d’indifférence ainsi que d’abus des miséricordes de Dieu. Leur conduite impie, Il ne la tolérera plus longtemps, et dans Sa colère Il les traite sans miséricorde. »
“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.
“Se avèk ezitasyon Senyè a retire prezans Li nan men moun ki te beni ak gwo limyè e ki te santi pouvwa pawòl la pandan y ap sèvi lòt moun. Yon lè yo te sèvitè fidèl Li yo, yo te resevwa favè prezans Li ak gidans Li; men yo te vire do ba Li epi yo te mennen lòt moun nan erè, e se poutèt sa yo tonbe anba mekontantman divin.” Testimonies, volim 5, 211, 212.