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.
Isi nke asatọ nke Ezikiel na-akọwapụta arụ-ala anọ na-arịwanye elu, nke na-anọchite anya ọgbọ anọ nke Adventism Laodisia. Nnupụisi nke 1863 mepụtara adịgboroja nke mbadamba nkume abụọ nke Habakuk, dịka Erọn mepụtara oyiyi adịgboroja nke ekworo site n’ehi ọlaedo ya n’otu oge ahụ Chineke na-enye Mozis mbadamba nkume abụọ nke Iwu Iri ahụ. Ozugbo Adventism Laodisia malitere ọrụ iwepụ eziokwu ndị ntọala, dịka e gosiri ya n’arọ William Miller, ndị ndu nke ọgbọ mbụ ahụ malitere ịjụ ikike nke Bible, ma mesịa nke Mmụọ nke Amụma. Nnupụisi ahụ etoola ruo n’ókè nke na ime mmụọ ọjọọ Kellogg (pantheism) batara n’akụkọ ihe mere eme ha obere oge tupu 1888.
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.
N'oge nnupụisi nke 1888, ime mmụọ ekwensu nke ụlọ ime ihe oyiyi Ezikiel nọchiri anya ya rutere n’ókè ebe a jụrụ ndịozi nke Minneapolis, na nwaanyị amụma ahụ, ọbụna Mmụọ Nsọ.
“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.
“Anyi ahụwo n’ahụmahụ anyị na mgbe Onyenwe anyị zitere ụzarị nke ìhè site n’ọnụ ụzọ meghere emepe nke ebe nsọ nye ndị Ya, Setan na-akpalite uche nke ọtụtụ mmadụ. Ma ọgwụgwụ ahụ erubeghị. A ga-enwe ndị ga-eguzogide ìhè ahụ ma kụda ma mekwa ka ndị ahụ Chineke mere ọwa Ya iji zipu ìhè daa n’ala. A naghị aghọta ihe ime mmụọ n’ụzọ ime mmụọ. Ndị nche ahụ ejebeghị ije n’otu ọsọ na nduzi mmeghe nke Chineke, a na-elekwa ozi ahụ na ndị-ozi ahụ e si n’eluigwe zite n’eleda anya.”
“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.
“Site n’ọgbakọ a ga-apụ ndị ikom ndị na-ekwu na ha maara eziokwu, ma ndị na-achịkọbara mkpụrụ obi ha uwe ndị a na-akpụtaghị n’akụkụ akwa nke eluigwe. Mmụọ ahụ ha natara ebe a ka ha ga-eburu soro ha laa. Ana m ama jijiji n’ihi ọdịnihu nke ọrụ anyị. Ndị na-adịghị n’ebe a enyefe onwe ha n’ihe àmà Chineke nyere ga-alụ ọgụ megide ụmụnna ha ndị Chineke na-eji arụ ọrụ. Ha ga-eme ka ọ sie ike nke ukwuu, mgbe ohere ga-abịa ebe ha pụrụ ibuga ụdị agha ahụ ha na-alụworo ruo ugbu a n’ihu ma n’ihu. Ndị ikom a ga-enwe ohere iji kwenye na ha na-alụ ọgụ megide Mmụọ Nsọ nke Chineke. Ụfọdụ ga-ekwenye; ndị ọzọ ga-ejidesi mmụọ nke onwe ha ike. Ha agaghị anwụ anwụ nye onwe ha ma hapụ Onyenwe anyị Jisọs ka O bịa n’ime obi ha. A ga-arahụ ha ụgha karịa ma karịa, ruo mgbe ha agaghị enwe ike ịmata eziokwu na ezi omume. Ha ga-achọ, n’okpuru mmụọ ọzọ, itinye n’ọrụ ahụ ụdị nhazi nke Chineke na-agaghị akwado; ha ga-agbalịkwa igosipụta àgwà Setan site n’ịnakwere ịchịkwa uche mmadụ ma si otu a chịkwaa ọrụ na ihe kpatara Chineke.”
“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.
“Ọ bụrụ na ụmụnna anyị eburu ibu ọnụ ma kpee ekpere ma wedata obi ha n’ihu Chineke n’ọgbakọ a, ma nọdụ ala n’udo nyochaa Akwụkwọ Nsọ ọnụ, mgbe ahụ a gaara enye Chineke otuto. Ma mmụọ ajọ mbunobi nke e wetara n’ọgbakọ ahụ mechiri ụzọ nye ngọzi kasị baa ụba nke Chineke, ma ndị nwere mmụọ a agaghị anọ n’ọnọdụ kwesịrị ekwesị ịhụ ìhè ruo mgbe ha chegharịrị n’ihu Chineke ma nwee mmetụta ụfọdụ banyere etu ha si fọrọ nke nta ime Mmụọ Nsọ ihe nlelị ma nwee mmụọ ọzọ.” 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.
Mgbe afọ 1888 gasịrị, Nwanneanyị White “ma jijiji n’ihi ọdịnihu” ụka na ọrụ Chineke. Ọ hụrụ na nzukọ ahụ ga-amụpụta agha ime mmụọ na-aga n’ihu n’etiti ndị ikom bụ ndị isi n’ime Adventizim Laodisia, na esemokwu banyere “the daily,” bụ ihe àmà na amụma ya mezuru n’elu ọgbọ ahụ n’onwe ya. N’oge ahụ, ndị ikom ndị na-achọghị “inyefe onwe ha n’ihe àmà Chineke nyere” iji kwado “ozi na ndị ozi e zitere site n’eluigwe,” bu agha; ndị ikom ahụ wee lụso “Mmụọ Nsọ nke Chineke” ọgụ. Ọgbọ nke abụọ lere anya ka ụlọ mbipụta akwụkwọ na sanịtịrịọm ahụ na-ere ruo n’ala site n’ọkụ nke ikpe Chineke.
“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.
“Taa, anọ m natara akwụkwọ ozi sitere n’aka Okenye Daniells banyere mbibi nke ụlọ ọrụ Review site n’ọkụ. Obi na-ewute m nke ukwuu ka m na-atụle nnukwu ọnwụ a dịịrị ọrụ ahụ. Amaara m na nke a aghaghị ịbụ oge siri ike nke ukwuu nye ụmụnna ndị na-elekọta ọrụ ahụ na ndị ọrụ nke ụlọ ọrụ ahụ. Mụ na ndị niile a na-emekpa ahụ na-ata ahụhụ. Ma o juru m anya n’akụkọ ọjọọ a, n’ihi na n’ọhụụ nke abalị ahụla m mmụọ-ozi ka o guzo na mma-agha dị ka nke ọkụ, e setịpụrụ ya n’elu Battle Creek. Otu oge, n’ehihie, mgbe mkpịsịakwụkwọ m dị n’aka m, efunahụrụ m mmata, o wee yie ka mma-agha a nke ire ọkụ na-agbagharị mbụ n’otu ụzọ, e mesịa n’ụzọ ọzọ. O yikwara ka ọdachi na-eso ọdachi, n’ihi na e mere Chineke ihere site n’echichepụtama nke mmadụ iji bulie ma mee ka onwe ha bụrụ ndị a na-enye otuto.”
“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.
“N’ụtụtụ a, e dọtara m n’ekpere siri ike ka Onyenwe anyị duru ndị niile nwere njikọ na ụlọ ọrụ Review and Herald ime nchọcha nlezianya, ka ha wee hụ ebe ha leghaara ọtụtụ ozi niile Chineke nyere anya.
“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.’
“N’oge gara aga, ụmụnna nọ n’ọrụ ụlọ ọrụ Review jụrụ m ndụmọdụ m banyere iwulite ụlọ ọzọ. N’oge ahụ, asịrị m na ọ bụrụ na ndị ahụ na-akwado itinye ụlọ ọzọ n’ụlọ ọrụ Review and Herald nwere ọdịnihu ahụ e sere n’ihu ha, ma ọ bụrụ na ha pụrụ ịhụ ihe ga-adị na Battle Creek, ha agaghị enwe ajụjụ ọ bụla banyere iwulite ụlọ ọzọ n’ebe ahụ. Chineke sịrị: ‘E lelịwo okwu m anya; m ga-atụgharịkwa ma kwatuo ihe niile n’elu ala ọzọ.’”
“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.
“N’Ogbako Izugbe ahụ, e mere na Battle Creek n’afọ 1901, Onyenwe anyị nyere ndị Ya ihe akaebe na Ọ na-akpọ maka mmegharị. A mara uche mmadụ ikpe, a metụkwa obi aka; ma arụghị ọrụ zuru ezu. Ọ bụrụ na n’oge ahụ obi ndị isi ike agbajiewo n’ichegharị n’ihu Chineke, a gaara ahụ otu n’ime ngosipụta kachasị ukwuu nke ike Chineke e hụtụrụla. Ma a sọpụrụghị Chineke. Egeghị ntị n’ihe akaebe nke Mmụọ Ya. Ndị mmadụ ekewapụghị onwe ha n’omume ndị ahụ nke nọ n’ime mmegide doro anya megide ụkpụrụ nke eziokwu na ezi omume, ndị a kwesịrị ka a na-edebe mgbe niile n’ọrụ Onyenwe anyị.
“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.
“A kpọrọ m ozi ndị a e zigara chọọchị Efesọs na chọọchị dị na Sadis ugboro ugboro site n’aka Onye na-enye m ntụziaka maka ndị Ya. ‘Degara mmụọ-ozi nke chọọchị Efesọs akwụkwọ; Ihe ndị a ka Onye ahụ na-ejide kpakpando asaa n’aka nri Ya, Onye na-eje ije n’etiti ihe ndọba oriọna ọlaedo asaa, na-ekwu; Ama m ọrụ gị, na ịrụsi ọrụ ike gị, na ndidi gị, na otú ị na-apụghị ịnagide ndị bụ ndị ọjọọ: i nwaleela ndị na-ekwu na ha bụ ndịozi, ma ha abụghị, i wee hụ ha na ha bụ ndị ụgha: i takwala obi, i nwekwara ndidi, n’ihi aha M ka ị dọgburu onwe gị n’ọrụ, ma ị daa mbà adịghị. Ma enwere M ihe megide gị, n’ihi na ị hapụla ịhụnanya mbụ gị. Ya mere, cheta ebe i si dapụ, chegharịa, meekwa ọrụ mbụ ndị ahụ; ma ọ bụghị ya, aga M abịakwute gị ngwa ngwa, ewepụkwa ihe ndọba oriọna gị n’ọnọdụ ya, ma ọ bụrụ na ị chegharịghị.’ Mkpughe 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.
“‘Degara mmụọ-ozi nke nzukọ dị na Sadees dee; Ihe ndị a ka Onye ahụ nke nwere Mmụọ asaa nke Chineke, na kpakpando asaa, na-ekwu; Amaara m ọrụ gị, na ị nwere aha na ị dị ndụ, ma ị nwụrụ anwụ. Mụrụ anya, mee ka ihe ndị fọdụrụ sie ike, ndị dị njikere ịnwụ: n’ihi na ahụghị m ọrụ gị ka o zuo oke n’ihu Chineke. Ya mere, cheta otú i si nata ma nụ, jidesie ya ike, ma chegharịa. Ya mere, ọ bụrụ na ị mụtaghị anya, aga m abịakwute gị dị ka onye ohi, ị gaghị amakwa awa m ga-abịakwute gị.’ Mkpughe 3:1–3.
“We are seeing the fulfillment of these warnings. Never have scriptures been more strictly fulfilled than these have been.
“Anyị na-ahụ mmezu nke ịdọ aka ná ntị ndị a. Ọ dịbeghị mgbe e mezuru Akwụkwọ Nsọ ndị a n’ụzọ ziri ezi ma sie ike karịa otú e si mezuo ha ugbu a.”
“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.
“Ndị mmadụ nwere ike iwulite ụlọ ndị e ji nlezianya kacha ukwuu rụọ nke na-adịghị ere ọkụ, ma otu mmetụ nke aka Chineke, otu ntanwụ sitere n’eluigwe, ga-ekpochapụ ebe mgbaba ọ bụla.”
“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.
“A jụọla ma m nwere ndụmọdụ ọ bụla m ga-enye. Enyelarị m ndụmọdụ ahụ Chineke nyere m, n’olileanya igbochi ida nke mma-agha ọkụ ahụ nke kpọgidere n’elu Battle Creek. Ugbu a ihe ahụ nke na-atụ m egwu abịala—akụkọ banyere ịkụ ọkụ nke ụlọ Review and Herald. Mgbe akụkọ a bịara, o jụghị m anya ma ọlị, enweghịkwa m okwu m ga-ekwu. Ihe m na-ekwu site n’oge ruo n’oge n’ịdọ aka ná ntị enwebeghị mmetụta ọ bụla ma e wezụga ime ka ndị nụrụ ya sie ike n’obi ha, ma ugbu a naanị ihe m pụrụ ikwu bụ: O wutere m nke ukwuu, nke ukwuu n’ezie, na ọ dị mkpa ka ihe mgbu a bịakwute. E nyela ọkụ zuru ezu. A sị na e mere ihe dịka ya si dị, a gaghị achọkwu ọkụ ọzọ.” 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.
Ọgbọ nke abụọ nke Adventism abụghị mmeri, ma n’ime mmezu nke Isi nke Asatọ nke Ezikiel, nnupụisi ahụ nọgidere na-arị elu naanị ya.
“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.
“Site n’ozi e dere ede na site n’ọkụ ka Onyenwe anyị kwupụtara na Ọ chọrọ ka ndị Ya si na Battle Creek pụọ. Ka Chineke nyere anyị aka ịnụ olu Ya. Ọ̀ pụtara ihe efu nye anyị na ọkụ kpochapụrụ ụlọọrụ abụọ anyị ukwu dị na Battle Creek? Ị pụrụ ịsị, ‘Ma Sanitarium ọhụrụ ahụ nwere ọtụtụ ndị ọrịa.’ Ee; ma ọ bụrụgodị na e nwere ọtụtụ puku ndị ọrịa n’ebe ahụ, nke a agaghị abụ arụmụka ọ bụla na-akwado ka ndị anyị wuo ụlọ obibi na Battle Creek, ma biri n’ebe ahụ.”
“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.
“Ọnwụnwa na-abawanye. Ndị mmadụ na-ajụ ìhè ahụ Chineke zitere n’ime Testimonies nke Mmụọ Ya, ma ha na-ahọrọ ihe ha chepụtara n’onwe ha na atụmatụ nke ha. Ndị mmadụ hà ga-anọgide na-ekewapụ onwe ha n’ebe Chineke nọ? Ọ ga-abụ na Ọ ghaghị ikpughe iwe Ya n’ụzọ ka pụta ìhè karịa otú O meworị?” 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.
Ndị mmadụ nọ “na-ahọrọ ihe ha chepụtara n’onwe ha na atụmatụ nke ha,” dịka ndị okenye iri asaa ahụ nọ n’ụlọ ime ihe oyiyi nke Ezikiel isi nke asatọ nọchiri anya ya, bụ ndị kpọsara, sị, “Onyenwe anyị ahụghị anyị.” Onyenwe anyị kpọlitere otu nwanyị amụma ma nye ya “ọhụụ mepere emepe” ruo kpọmkwem afọ iri anọ, ruo 1884. O tinyere akara ya n’elu onyinye a, n’ihi na Ọ bụ ya nyere ya ma kwụsịkwa ya n’obodo a na-akpọ Portland, o nyekwara ya ruo afọ iri anọ. Tupu nnọọ “ọhụụ mepere emepe” akwụsị, ndị ikom ochie ahụ malitere imebi ikike nke Bible na Mmụọ nke Amụma n’afọ 1881, na 1882. “Ọhụụ mepere emepe” ahụ wee kwụsị n’afọ 1884, ma n’ime afọ anọ nnupụisi nke Kora, Datan na Abiram ka e megharịrị na Nzukọ Ukwu nke 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.
Nnupụisi nke 1888 mụbara nnupụisi ahụ nke mere ka a hụ ntinye aka kpọmkwem nke Chineke n’akụkọ ihe mere eme nke Adventizim Laodisia, mgbe Ọ kpọrọ ọrụ mbipụta na ọrụ ahụike ọkụ. Ma ikpe ndị ahụ kpọmkwem egbochighị nnupụisi ahụ nke na-aga n’ihu. N’afọ 1919, e mere Nzukọ Akwụkwọ Nsọ, ebe otu n’ime ndị isi nnupụisi nke ọgbọ nke abụọ, William Warren Prescott, ọkà mmụta okpukpe a zụlitere n’ụlọ akwụkwọ mahadum nke Protestantizim dapụrụ n’ezi ofufe, bụ onye ndu isi n’ịkwado echiche Setan ahụ nke na-ekwu na “the daily,” nọchiri ọrụ Kraịst n’ebe nsọ, wee nye usoro ihe ngosi.
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.
Akụkọ ihe mere eme kọwara na n’ọgbakọ Bible ahụ n’afọ 1919, Prescott gosipụtara ozi ọma nke mejupụtara iwepụ ozizi ọ bụla nke ozi amụma nke ndị Millerite. Ọ gbalịkwara iwepụ ụbọchị puku abụọ na narị atọ ahụ, ma o nweghị ike imezu ya. Ma o gosipụtara ozi ọma nke enweghị kpamkpam nghọta amụma nke ndị Millerite. A jụrụ ozi ọma ya n’ọgbakọ ahụ, ma n’agbanyeghị nke ahụ, ndị ndú ahụ kpuru ìsì kpebiri iwere usoro nkọwa ya wee hazie ha bụrụ akwụkwọ akpọrọ, The Doctrine of Christ. Akwụkwọ ahụ ghọrọ ihe nnọchianya nke mbata nke ọgbọ nke atọ nke Adventism Laodisia.
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.
Akwụkwọ ahụ na-anọchite oziọma ọzọ dị iche na oziọma ndị Millerite nke Habakkuk isi nke abụọ, ma Pọl na-agwa anyị na oziọma ọzọ abụghị oziọma n’ezie ma ọlị.
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.
Ọ na-eju m anya na unu na-esi n’aka Onye kpọrọ unu n’amara nke Kraịst wezuga onwe unu ngwa ngwa gaa n’oziọma ọzọ: nke na-abụghị oziọma ọzọ n’eziokwu; kama ụfọdụ nọ ebe ahụ na-enye unu nsogbu, na-achọkwa ịgbagọ oziọma nke Kraịst. Ma ọ bụrụgodị na anyị, ma ọ bụ mmụọ ozi si n’eluigwe, ekwusaaara unu oziọma ọ bụla ọzọ karịa nke anyị kwusaraara unu, ka a bụrụ ya onye a bụrụ ọnụ. Dịka anyị kwuru na mbụ, otu a ka m na-ekwukwa ọzọ ugbu a, Ọ bụrụ na onye ọ bụla ekwusaaara unu oziọma ọ bụla ọzọ karịa nke unu natara, ka a bụrụ ya onye a bụrụ ọnụ. Ndị Galeshia 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.
Ọgbọ nke atọ nke Adventism ka e ji ihe arụ nke atọ nke Ezikiel nọchite anya ya, ebe ụmụnwaanyị nọ na-akwa ákwá n’ihi Tamọz. Tamọz bụ chi ndị Mesopotemia nke e jikọtara na ọmụmụ mkpụrụ na okirikiri nke ahịhịa na ihe na-eto eto. A na-egosipụtakarị Tamọz mgbe ụfọdụ dị ka onye ọzụzụ atụrụ ma ọ bụ nwa okorobịa, onye e jikọtara na mgbanwe nke oge na uto nke ihe ọkụkụ. Ọnwụ Tamọz na mbilite n’ọnwụ ya sochirinụ, ka e jikọtara na kalenda ọrụ ugbo. Dị ka akụkọ ifo ahụ si dị, Tamọz ga-anwụ ma ọ bụ laa n’iyi n’oge ọnwa ọkọchị, nke a na-ahụ dị ka nnọchianya nke nkụcha nke ahịhịa n’oge okpomọkụ na ọkọchị. Ịkwa ákwá n’ihi Tamọz bụ emume iru újú nke gụnyere ikwulu ọnwụ ma ọ bụ ịla n’iyi nke Tamọz n’oge ọnwa ọkọchị, nke ọ joyụ sochiri n’ihi mbilite n’ọnwụ ya, nke nọchiri anya mmeghari ọhụụ nke ahịhịa na ndụ ọrụ ugbo.
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.
Ịkwa ákwá n’ihi Tammuz na-anọchi anya ozi mmiri-ozuzo ikpeazụ adịgboroja, nke bụ ihe oziọma W. W. Prescott nọchiri anya ya. Mwepụ nke ntọala amụma, nke malitere n’ime nnupụisi nke 1863, rutere n’ọnọdụ n’afọ 1919, nke mere ka Adventism nke Laodisia kwere ka e guzobe oziọma ụgha ahụ. Oziọma ụgha ahụ dabere kpamkpam n’usoro omume nke Protestantism dapụrụ n’ezi okwukwe. Onye mbụ chepụtara ya bụ W. W. Prescott, ma dịka ọ dịkwa n’ihe banyere William Miller, oziọma ndị ikom abụọ ahụ dabere n’aghọta isi ha banyere “nke kwa ụbọchị,” n’akwụkwọ Daniel. Oziọma abụọ ahụ ka a na-anọchi anya ha n’ebe amaokwu 2 Ndị Tesalonaịka nọ, ebe Miller buru ụzọ chọpụta na “nke kwa ụbọchị,” nọchiri anya ikpere arụsị. N’ebe amaokwu ahụ nọ, e nwere otu òtù nke Miller na-anọchi anya, ndị na-anabata eziokwu Pọl gosipụtara, na òtù ọzọ nke na-enweghị ịhụnanya nke eziokwu.
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.
Otu ìgwè n’ụbọchị ikpeazụ, nke Miller nọchiri anya ya, “na-amata” ma na-anata mmiri ozuzo nke ikpeazụ; ebe ìgwè ọzọ, nke Prescott nọchiri anya ya, na-anata aghụghọ siri ike. Aghụghọ siri ike ahụ ha na-anata dabeere n’elu ozi-ọma ụgha, nke na-abụghị ozi-ọma ma ọlị, ọ na-akọwapụtakwa ozi ụgha nke mmiri ozuzo nke ikpeazụ. N’ihi ya, arụ-ala nke atọ dị na Ezikiel bụ ụmụanyị ndị ahụ (ụlọ ụka nke Adventizim Laodisia), na-akwa ákwá n’ihi Tamuz. Anya mmiri ha nke oge ọkọchị (mmiri ozuzo), ga-amịpụta mkpụrụ nke owuwe ihe ubi.
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.
Ọdịiche dị n’etiti ụdị ozi mmiri ozuzo ikpeazụ abụọ juputara n’ime Akwụkwọ Nsọ na Mmụọ nke Amụma. Akwụkwọ Nsọ na-egosipụtakwa ugboro ugboro na a na-ejide mmiri ozuzo n’aka ndị na-erubeghị isi.
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.
Ha na-ekwu, Ọ bụrụ na nwoke achụpụ nwunye ya, ma nwanyị ahụ pụọ n’ebe ọ nọ, bụrụkwa nke nwoke ọzọ, ọ ga-alaghachikwute ya ọzọ? Ọ̀ bụghị na a ga-emetọ ala ahụ nke ukwuu? Ma gị onwe gị ewerela ọtụtụ ndị hụrụ gị n’anya kpọrọ ihe n’ịkwa iko; ma laghachikwutekwa m, ka Onyenwe anyị kwuru. Welie anya gị elu n’ebe ndị dị elu, hụkwa ebe ọ na-adịghị ebe a na-edina gị. N’ụzọ dị iche iche i nọdụrụ ala na-eche ha, dị ka onye Arebia n’ọzara; i werekwa ịkwa iko gị na ajọ omume gị metọọ ala ahụ. Ya mere, e gbochila mmiri ozuzo, ọ dịghịkwa mmiri ozuzo nke ikpeazụ; i nwekwara ihu nwanyị akwụna, i jụrụ ime ihere. Jeremiah 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.
Adventizim nke Laodisia malitere ịgba akwụna n’afọ 1863, ma kemgbe ahụ ka e gbochiri mmiri‑ozuzo. Ha jụrụ ime ihere n’ihi nnupụisi ha, ma enweghị ịdị umeala n’obi ahụ na‑amịpụta ọkpọiso nke akwụna; onye akwụna nke amụma Akwụkwọ Nsọ bụkwa ndị Pope. Ọgbọ nke atọ bụ ebe a na‑emezu ọrụ ikpeazụ nke ịkwadebe isi n’ala n’ihu akara nke akwụna Rom. A na‑emezu nkwadebe maka ọgbọ nke anọ n’ime ọgbọ nke atọ, site n’ozi adịgboroja banyere mmiri‑ozuzo ikpeazụ. Dị ka ọ dị na nnupụisi nke 1863, na nnupụisi nke 1888, nnupụisi nke 1919, ka e jikọtara ha na Septemba 11, 2001, n’ihi na mgbe ụlọ ndị ahụ nke Obodo New York dara n’oge ahụ, mmụọ‑ozi dị ike nke Mkpughe iri na asatọ rịdata, ma ezi mmiri‑ozuzo ikpeazụ amalite.
“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.
“A ga-awụsa mmiri ozuzo ikpeazụ n’elu ndị nke Chineke. Otu mmụọ ozi dị ike ga-esi n’eluigwe rịdata, a ga-emekwa ka ụwa dum were ebube ya cha.” Review and Herald, April 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.
Mgbe mmiri ozuzo ikpeazụ malitere, ndị okenye nke Adventizim Laodisia nke oge ochie agaghị amata ya dịka mmiri ozuzo ikpeazụ, n’ihi na a kụziworo ha ozizi site n’ozi ụgha banyere mmiri ozuzo ikpeazụ, nke Ezekiel nọchiri anya ya dịka ụmụnwaanyị na-akwa ákwá maka Tammuz, ma n’otú e si etinye ya n’ọrụ dịka ozi nke udo na nchekwa.
“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.
“Naanị ndị ahụ na-ebi ndụ kwekọrọ n’ìhè ha natara ka a ga-enye ìhè ka ukwuu. Ọ gwụla ma anyị na-aga n’ihu kwa ụbọchị n’igosipụta àgwà ọma ndị Kraịst na-arụsi ọrụ ike, anyị agaghị amata ngosipụta nke Mmụọ Nsọ n’oge mmiri ikpeazụ. O nwere ike ịdị na-adakwasị obi ndị nọ anyị gburugburu niile, ma anyị agaghị aghọta ya ma ọ bụ nata ya.” 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.
Ọ gaghị ekwe omume ka ndị nche nke ndị mmadụ mata ọbịbịa nke mmiri ozuzo ikpeazụ ahụ, n’ihi na oziọma ụgha ha banyere mmiri ozuzo ikpeazụ ụgha jụrụ ịdị-ike nke ngosipụta ọbụla nke ike Chineke dịka ọ dịbu n’oge ndị gara aga.
“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.
“A ga-enwe n’ime ụka dị iche iche ngosipụta dị ịtụnanya nke ike Chineke, ma ọ gaghị arụ ọrụ n’ahụ ndị na-emewobeghị onwe ha n’ihu Onyenwe anyị, ma meghee ụzọ nke obi site n’ikwupụta mmehie na nchegharị. N’ime ngosipụta nke ike ahụ nke na-eme ka ụwa nwee ìhè site n’ebube Chineke, ha ga-ahụ naanị ihe ha, n’ìsì ha, na-eche na ọ dị ize ndụ, ihe ga-akpalite ụjọ ha, ha ga-akwadokwa onwe ha iguzogide ya. N’ihi na Onyenwe anyị anaghị arụ ọrụ dịka echiche ha na atụmanya ha si dị, ha ga-emegide ọrụ ahụ. ‘Gịnị mere,’ ka ha na-ekwu, ‘anyị agaghị ama Mmụọ nke Chineke, ebe anyị nọworo n’ọrụ a ọtụtụ afọ?’—N’ihi na ha azaghị ịdọ aka ná ntị ndị ahụ, arịrịọ ndị ahụ nke ozi Chineke, kama ha nọgidere na-ekwu, ‘Abụ m ọgaranya, emewokwa ka m baa ụba n’ihe onwunwe, ọ dịghịkwa ihe ọbụla dị m mkpa.’ Nkà, ahụmahụ ogologo oge, agaghị eme ka mmadụ bụrụ ụzọ ìhè si agafe, ma ọ bụrụ na ha etinyeghị onwe ha n’okpuru ụzarị na-enwu enwu nke Anyanwụ nke Ezi Omume, ma a kpọọ ha, ma họrọ ha, ma kwadebe ha site n’inye onyinye nke Mmụọ Nsọ. Mgbe ndị mmadụ na-ejide ihe nsọ ga-emewobe onwe ha n’okpuru aka dị ike nke Chineke, Onyenwe anyị ga-ebuli ha elu. Ọ ga-eme ka ha bụrụ ndị nwere nghọta—ndị bara ụba n’amara nke Mmụọ Ya. A ga-ahụ àgwà ha ndị siri ike ma jupụta n’ịchọ naanị onwe ha, na isi ike ha, n’ìhè na-enwu site n’aka Ìhè nke ụwa. ‘Aga m abịakwute gị ọsọ ọsọ, wepụkwa oriọna-ụka gị n’ọnọdụ ya, ma ọ bụrụ na i chegharịghị.’ Ọ bụrụ na ị jiri obi gị nile chọọ Onyenwe anyị, a ga-achọta Ya site n’aka gị.” 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.
Ndị okenye nke Isi nke asatọ nke Ezekiel nabatara ozi-ọma nke udo na nchekwa n’afọ 1919, ma mgbe Septemba 11, 2001 bịarutere, e gosipụtara mkpụrụ nke nnupụisi ahụ na-arị elu n’ime enweghị ike ha ịmata mbata nke mmiri ozuzo ikpeazụ ahụ. N’akụkọ ihe mere eme nke malitere n’oge ọgwụgwụ na 1989, Chineke megharịrị mmegharị Millerite ahụ ruo n’ihe niile nke mkpụrụedemede. Miller bụ ihe nnọchianya nke Ịlaịja, ma Ịlaịja agwaala Ehab ike na agaghị enwe mmiri ozuzo ọ bụla, ma e wezụga n’okwu Ịlaịja.
We will continue our consideration of the third generation of Adventism in the next article.
Anyị ga-aga n’ihu n’ịtụle ọgbọ nke atọ nke Adventism n’isiokwu na-esonụ.
“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.’
“Ndị òtù ahụ ndị na-adịghị enwe mwute n’ihi ndalata ime mmụọ nke aka ha, ma ọ bụ kwa iru uju n’ihi mmehie nke ndị ọzọ, a ga-ahapụ ha n’enweghị akara nke Chineke. Onyenwe anyị na-enye ndị ozi Ya, ndị ikom ndị nwere ngwá agha igbu mmadụ n’aka ha, iwu, sị: ‘Soro ya gafee obodo ahụ, tigbuo: ka anya unu ghara ịzọpụta, unu enwekwala ọmịiko: gbuo kpamkpam ndị okenye na ndị na-eto eto, ma ụmụ agbọghọ na ụmụ ntakịrị, na ndị inyom: ma unu abịarula nso n’ebe nwoke ọbụla nọ nke akara ahụ dị n’ahụ ya; malitekwanụ n’ebe nsọ M nọ. Mgbe ahụ, ha malitere n’aka ndị agadi ahụ ndị nọ n’ihu ụlọ ahụ.’”
“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.
“N’ebe a ka anyị hụ na ọ bụ nzukọ—ebe nsọ nke Onyenwe anyị—ka e bu ụzọ metụ site n’ịkụ nke iwe Chineke. Ndị okenye ahụ, ndị Chineke nyere nnukwu ìhè, ndị guzoro dịka ndị nche nke ọdịmma ime mmụọ nke ndị mmadụ, emebiwo ntụkwasị obi e tinyere n’aka ha. Ha ewerela ọnọdụ ahụ na ọ dịghị anyị mkpa ịtụ anya ọrụ ebube na ngosipụta pụtara ìhè nke ike Chineke dịka n’ụbọchị gara aga. Oge agbanwewo. Okwu ndị a na-eme ka ekweghị ekwe ha sie ike, ha wee sị: Onyenwe anyị agaghị eme ihe ọma, ọ gaghịkwa eme ihe ọjọọ. O nwere ebere nke ukwuu nke na ọ gaghị eleta ndị Ya n’ikpe. N’otu a, ‘Udo na nchekwa’ bụ mkpu si n’ọnụ ndị mmadụ ndị na-agaghịkwa ebuli olu ha ọzọ dịka opi iji gosi ndị Chineke mmehie ha na ụlọ Jekọb mmehie ha. Nkịta ndị a dara ogbi, ndị na-ekweghị ịkwa ụda, bụ ndị ahụ ka mmegwara ziri ezi nke Chineke a kpasuru iwe na-adakwasị. Ndị ikom, ụmụ agbọghọ, na ụmụntakịrị niile na-ala n’iyi ọnụ.”
“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.
“Ihe arụ nile ndị ndị kweere n’eziokwu nọ na-asụ ude ma na-eti mkpu n’ihi ha bụ naanị ihe anya mmadụ nke nwere njedebe pụrụ ịmata, ma n’ezie mmehie ndị kasị njọ, ndị kpaliri ekworo nke Chineke dị ọcha ma dị nsọ, ekpugheghị. Onye Ukwu ahụ na-enyocha obi na-amata mmehie ọ bụla a na-eme na nzuzo site n’aka ndị na-arụ ajọ omume. Ndị a na-amalite inwe mmetụta nke nchekwa n’ime aghụghọ ha, ma n’ihi ntachi-obi-ya, ha na-asị na Onyenwe anyị ahụghị, emesịa ha ewere omume dị ka a ga-asị na Ọ hapụwo ụwa. Ma Ọ ga-achọpụta ihu abụọ ha, Ọ ga-emekwa ka mmehie ndị ahụ ha jiri nlezianya dị ukwuu zoo pụta ìhè n’ihu ndị ọzọ.”
“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.
“Ọ dịghị elu n’ọkwa, ugwu, ma ọ bụ amamihe nke ụwa, ọ dịghịkwa ọnọdụ ọ bụla n’ọrụ nsọ, ga-echebe mmadụ ka ọ ghara ịtụfu ụkpụrụ ezi omume mgbe a hapụrụ ya n’aka obi aghụghọ nke onwe ya. Ndị e lere anya dị ka ndị kwesị ntụkwasị obi na ndị ezi omume na-apụta bụrụ ndị ndú n’okwukwe ndapụ n’eziokwu, bụrụkwa ihe atụ n’ịṅaghị ntị na n’iji ebere Chineke eme ihe n’ụzọ na-ezighị ezi. Ọ gaghị anabata ụzọ ajọ omume ha ọzọ; ma n’iwe Ya Ọ na-emeso ha ikpe n’enweghị ebere.”
“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.
“Ọ bụ n’obi na-adịghị ya mma ka Onyenwe anyị na-ewepu ọnụnọ Ya n’ebe ndị ahụ nọ bụ́ ndị e gọziri site n’ìhè dị ukwuu ma bụrụkwa ndị ahụla ike nke okwu ahụ n’ije ozi nye ndị ọzọ. Ha bụbu ndị ohu Ya kwesịrị ntụkwasị obi, ndị a kwadoro site n’ọnụnọ Ya na nduzi Ya; ma ha hapụrụ Ya wee duru ndị ọzọ n’ime njehie, ya mere, e tinyela ha n’okpuru iwe na-adịghị amasị Chineke.” Testimonies, volume 5, 211, 212.