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.”
Mbutukwa gwa kabiri bwa Uadventista bwa Laodikia bwashitse mu 1888, kandi ubwo butukwa buserukirwa mu buryo bw’ikimenyetso muri Ezekiyeli igice ca munani, nk’igisesema ca kabiri, giserukirwa n’“ivyumba vy’amashusho yiwe.”
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.
Basi nakingasok ako at tumingin; at narito, bawat anyo ng mga gumagapang na nilalang, at kasuklam-suklam na mga hayop, at lahat ng mga diyus-diyusan ng sambahayan ng Israel, ay nakalarawan sa buong palibot ng pader. At nakatayo sa harap ng mga iyon ang pitumpung lalake sa matatanda ng sambahayan ng Israel, at sa gitna nila ay nakatayo si Jaazanias na anak ni Safan, na taglay ng bawat isa ang kaniyang suuban sa kaniyang kamay; at isang makapal na alapaap ng kamangyan ang pumailanlang. Nang magkagayo’y sinabi niya sa akin, Anak ng tao, nakita mo ba ang ginagawa ng matatanda ng sambahayan ng Israel sa kadiliman, bawat isa sa mga silid ng kaniyang mga larawang inanyuan? sapagka’t kanilang sinasabi, Hindi tayo nakikita ng Panginoon; pinabayaan ng Panginoon ang lupa. Ezekiel 8:10–12.
The chambers of imagery represent the wicked secrets within the hearts of those represented as the ancient men, and they have brought that very wickedness into not only the chambers of their minds, but also into the chambers of God’s sanctuary.
Bipinda bya bifwani byamela byamfihlo byabipa mu myoyo ya abo bamweshwa ng’abaakalamba, era baleeta obubi obwo bwennyini si mu bipinda by’endowooza zaabwe byokka, naye era ne mu bipinda eby’Awatukuvu wa Katonda.
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.
Ntakarye omugaati gw’ogwo alina eriisho ribi, kandi otayegomba byokulya bye ebirungi eby’obuganzi; kubanga nk’oku atekereza omu mutima gwe, ni ko ali: “Rya kandi onywe,” nikwo akugambira; kwonka omutima gwe tiguri naiwe. Enfumu 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.
ឧបាសកភាពអាក្រក់នៃបន្ទប់រូបភាព ត្រូវបានសរសេរទាំងលើជញ្ជាំងព្រះវិហារ និងលើជញ្ជាំងនៃគំនិតរបស់បុរសចាស់ៗផងដែរ។ បន្ទប់រូបភាពសម្ងាត់នៃការស្អប់ខ្ពើមទីពីរ ក្នុងអេសេគាល ជំពូក ៨ តំណាងឲ្យជំនាន់ទីពីរនៃអាដវែនទីសលាវដីសេ ហើយក្នុងចំណោមការស្អប់ខ្ពើមទាំងបួន ការស្អប់ខ្ពើមទីពីរចំណាយពេលច្រើនជាង ដើម្បីសង្កត់ធ្ងន់លើការបះបោររួមមួយ ទោះបីការស្អប់ខ្ពើមទាំងបួនសុទ្ធតែត្រូវបានបង្ហាញថា កំពុងត្រូវបានអនុវត្តដោយបុរសទាំងឡាយដែលគេគប្បីត្រូវធ្វើជាអាណាព្យាបាលរបស់ប្រជាជនក៏ដោយ។
“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.
“Ukombozi bumetiwa muhuri juu ya wale ‘wanaougua na kulia kwa sababu ya machukizo yote yanayofanyika.’ Sasa malaika wa mauti anatoka, akiwasilishwa katika njozi ya Ezekieli kwa mfano wa wale watu wenye silaha za kuchinjia, ambao wamepewa amri hii: ‘Waueni kabisa wazee na vijana, mabikira, na watoto wadogo, na wanawake; lakini msimkaribie mtu yeyote aliye na alama; nanyi anzieni katika patakatifu Pangu.’ Nabii asema: ‘Nao wakaanza kwa wale wazee waliokuwa mbele ya nyumba.’ Ezekieli 9:1–6. Kazi ya maangamizo huanza miongoni mwa wale ambao wamekiri kuwa walinzi wa kiroho wa watu. Walinzi wa uongo ndio wa kwanza kuanguka. Hakuna wa kuonea huruma wala wa kusaza. Wanaume, wanawake, mabikira, na watoto wadogo huangamia pamoja.” Pambano Kuu, 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.
Ukukuka okuranga okuhika kw’omugunda ogw’okabiri kukwatirwe kimwe n’obwebembezi bw’Abadiventi b’e Laodikea, nk’uko kwahikirizibwa omu rutaano rw’Olukiiko Orukuru rwa 1888 e Minneapolis. Kukishushanisibwa n’ekigambo “abakuru b’ennyumba ya Isiraeri” kandi n’ekindi “abashaija makumi musanju.” Abakuru makumi musanju nibo abaali bakwatagana n’omurimo gwa Musa, kandi ekibinja kya kabiri eky’abegesibwa ba Yesu kikaba kigizwe n’abashaija makumi musanju. “Makumi musanju” kirikugambaho obwebembezi, nk’oku kiri no kuri “abakuru.” Ekizigo ekyakabiri kireeta okwongyera amaani omu kweka amaisho aha obwebembezi, kandi omu kukikora nikiteeka amaisho aha kizigo nk’ekintu ekirikukwatagana n’okukuka kwa kibiina ky’obwebembezi.
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.
Mukati ka bamumuna makumi mwanda nayibidi ba kale kwema “Jaazania mwana wa Shaphan.” Jina “Jaazaniah” lyavuluka “uwavwikwa na Leza,” kabiji iye wimilako bu bukokeshi bwavukile pa kimye kyonka kya Leza apo waambanga; mambo wamvwine Leza, ne anshi wakanyine kumvwa, mambo waambile mba Leza walekele bantu bande, kabiji mba Leza kechi wamwene byaiyanga mu bipinda bya musokelo ne. Jaazaniah waikele “mwana wa Shaphan,” ne jina “Shaphan” lyavuluka “kusokapo.” Mwesho wa kisemi kya bubiji wimilako bu buvuki bwa bukokeshi bwavukile pa kimye kyonka apo Leza waambanga, kabiji baesekelenga mba Leza kechi wamwene nangwa kusakamana pa byubilo byabo ne.
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.
خواهر وایت ثبت کرده است که به او گفتگوهای رهبری ادونتیسمِ لائودیکیهای در خلال کنفرانس عمومی ۱۸۸۸ نشان داده شد. در کنفرانس عمومی ۱۸۸۸، خدا به خواهر وایت جلسات رهبران را که در میان خود، آنگاه که میپنداشتند خدا گوش نمیدهد، برگزار میکردند، نشان داد. در آنجا، در نهانِ اتاقهای خویش، بر ضد خواهر وایت، پسر او، و مشایخ جونز و واگنر بدگویی کردند. ایشان بر این باور بودند که میتوانند آزادانه سخن گویند، زیرا خدا نمیتوانست آنان را در خلوتگاههای خصوصیشان ببیند؛ اما خدا همین گفتگوها را به آن نبیّه نشان داد. ایشان در یک اجتماع جمعی بودند، و بنا بر الهام، پیام باران آخر را میشنیدند، اما از شنیدن آن سر باز زدند.
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 cyarabyaye ubuyobozi bwagaragaje ubugome bwo kwigomeka ku mugaragaro mu 1888, ku buryo Mushiki wa White yabugereranyije no kwigomeka kwa Kora, 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.
“Dema ku Ruhê Pîroz were ronî kirin, hûn ê li hemû ew şerareta li Minneapolisê binêrin wek ku ew e, wek Xwedê li wê dinêre. Heke ez di vê cîhanê de careke din we nebînim, bawer bin ku ez ew xem û tengasiya dil û barê canê ku we bêyî tu sedemekê li ser min anî, ji we diborînim. Lê ji bo canê we, ji bo wî yê ku ji bo we mir, ez dixwazim ku hûn şaşî û xeletiyên xwe bibînin û wan îqrar bikin. Hûn bi rastî bi wan re yek bûn ku li dijî Ruhê Xwedê berxwedan kirin. We hemû belgeya ku pêwîstiya we pê hebû hebû ku Xudan bi rêya Birayan Jones û Waggoner dixebite; lê we ronahî qebûl nekir; û piştî hestên ku hatin xurtkirin, gotinên ku li dijî rastiyê hatin axaftin, we xwe amade hîs nekir ku îqrar bikin ku we xelet kiribû, ku ev mêr peyamek ji Xwedê hildigirtin, û we hem peyam û hem jî peyamberan biçûk girtibûn.”
“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.
“Ndzi nga si tshama ndzi vona exikarhi ka vanhu va hina ku titshemba loku tiyeke hi ndlela yo tihlanganisa ni ku nga pfumeli kumbe ku amukela ni ku boxa ku vonakala, kukotisa leswi swi kombisiweke eMinneapolis. Ndzi kombisiwile leswaku a ku na ni un’we exikarhi ka ntlawa lowu a wu hlayisa moya lowu kombisiweke ensin’wini yoleyo loyi a a ta tlhela a va ni ku vonakala loku tshembekaka leswaku a kota ku twisisa nkoka wa ntiyiso lowu rhumiweke eka vona ku suka etilweni, ku kondza va titsongahata eka ku tikukumuxa ka vona kutani va pfumela leswaku a va nga fambisiwi hi Moya wa Xikwembu, kambe mianakanyo ni timbilu ta vona a swi tele hi xihlawuhlawu. Hosi a yi navela ku tshinela eka vona, ku va katekisa ni ku va horisa eka ku tlhelela endzhaku ka vona, kambe a va nga yingisi. A va fambisiwa hi wona moya wolowo lowu huhuteleke Kora, Dathani, na Abirama. Vavanuna volavo va Israele a va tiyimisele ku ala vumbhoni hinkwabyo lebyi a byi ta kombisa leswaku va hoxile, kutani va ya emahlweni ni le mahlweni endleleni ya vona ya ku nga tshembeki, ku ko ku kokiwa vo tala leswaku va hlanganyela na vona.”
“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.
“Bano aba ni bande? Si abanyantege nke, si injiji, si abatamurikiwe. Muri uko kwigomeka harimo abatware magana abiri na mirongo itanu, bazwi cyane mu iteraniro, abantu b’ibyamamare. Ubuhamya bwabo bwari ubuhe? ‘Iteraniro ryose ni iryera, buri wese muri bo ni uwera, kandi Uwiteka ari hagati muri bo; none se ni iki gituma mwishyira hejuru y’iteraniro ry’Uwiteka?’ [Kubara 16:3]. Igihe Kora na bagenzi be barimburwaga n’urubanza rw’Imana, abantu bari barayobejwe na bo ntibabonye ukuboko kw’Uwiteka muri iki gitangaza. Mu gitondo cyo bukeye, iteraniro ryose ryareze Mose na Aroni riti: ‘Mwiciye abantu b’Uwiteka’ [Umurongo wa 41], maze icyorezo kijya ku iteraniro, kandi hapfa abarenga ibihumbi cumi na bine.”
“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.
“Ndzi ri karhi ndzi boheka ku suka eMinneapolis, ntsumi ya HOSI Xikwembu yi yima ekusuhi na mina yi ku: ‘A swi tano; Xikwembu xi ni ntirho lowu u faneleke ku wu endla endhawini leyi. Vanhu va tlhela va endla vukandziyisi bya Kora, Datani, na Abiramu. Ndzi ku vekile exikhundleni xa wena lexi faneleke, lexi lava nga riki eku vonakaleni va nga ta ka va nga xi amukeli; a va nge yingisi vumbhoni bya wena; kambe ndzi ta va na wena; tintswalo ta Mina ni matimba ya Mina swi ta ku seketela. A hi wena loyi va n’wi nyenyaka, kambe i varhumiwa ni rungula leri ndzi ri rhumelaka vanhu va Mina. Va kombisile ku sandza rito ra HOSI Xikwembu. Sathana u foumbe mahlo ya vona, a soholota ku avanyisa ka vona; naswona loko moya wun’wana ni wun’wana wu nga hundzukeli evudyohweni lebyi, ku tiyimela loku nga kwetsimangiki loku endlaka xinhleko eka Moya wa Xikwembu, va ta famba emunyameni. Ndzi ta susa xo tlhoma rivoni exivandleni xa xona loko va nga hundzuki va tlhela va hundzuka, leswaku ndzi va horisa. Va dlaye matimba ya ku vona ka vona hi tlhelo ra moya. A va swi lavi leswaku Xikwembu xi kombisa Moya wa xona ni matimba ya xona; hikuva va ni moya wa ku hleka hi ku soleka ni ku nyenya rito ra Mina. Ku olova ka mahanyelo, ku tlangela swilo swa hava, ku hleka hi ku tlhaveka, ni ku hlekisana, swi endliwa siku ni siku. A va vekanga timbilu ta vona eku ndzi laveni. Va famba eku vonakaleni ka tindzingwana leti va ti pfurheke hi voxe, naswona loko va nga hundzuki va ta etlela eku vavisekeni. HOSI Xikwembu xi vula leswi: Yima exivandleni xa ntirho wa wena; hikuva ndzi na wena, naswona a ndzi nge ku siyi kumbe ku ku tshika.’ Marito lawa lama humaka eka Xikwembu a ndzi jurhanga ku ma honisa.”
“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.
“Batl Krik-ra qhoi tyoq-ceq, heq-seq, ngaq-seq lonqpho luz-ci toyyoq-se. De Minneapolis-ri dopxup-ra mdzâŋ kaqboq miqo-ri-ne saqoq liqhā-na gyoq-si, Ọr-loq-na namthong-na tson-ci taqmo ttruth-ri zhoq-nâq qoŋ-se saqoq miqo su le? Su-ne Lidar, Jiizus Khrist, dângdâng qapmo zoq-se le? Su-ne rang-ri norbaq zeal, rang-mi cegme, rang-ri jealousy ngaq ttruth-la mazhûq evil surmisings, rang-ri ttruth-la defiance-ri purnoq confession zoq-se le? Mi ciqse ma; ngaq saqoq liqhā-na waqshoq me-acknowledge-ri shingdu neglect-ri gyoq-la, saqoq liqhā-ne qoŋriq tson-naq; deqo-ri grace-ra ngaq Ọr-loq-ni Jiizus Khrist-ri knowledge-ra phûpho mâyyoq. Deqo-ne saqoq needed grace zhoq mâyyoq-se, de grace deqo-la zhoq yâ-na, deqo religious experience-ra shaqpa miqo sho-se yâ-na.”
“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.
“Minneapolis-də götürülmüş mövqe, görünür, aşılmaz bir maneə olmuş və böyük ölçüdə onları şübhə edənlərlə, sorğu-sual edənlərlə, həqiqəti və Allahın qüdrətini rədd edənlərlə bir yerdə qapalı qoymuşdur. Başqa bir böhran gəldikdə, üzərinə dəlil dalınca dəlil yığılmış olduğu halda uzun müddət ona müqavimət göstərmiş olanlar, yenə açıq-aşkar büdrədikləri məqamlar üzərində sınaqdan keçiriləcəklər və Allahdan olanı qəbul edib qaranlıq qüvvələrindən olanı rədd etmək onlar üçün çətin olacaqdır. Buna görə də onların yeganə təhlükəsiz yolu təvazökarlıq içində yerimək, ayaqları üçün düz yollar açmaqdır ki, topal olan yoldan sapdırılmasın. Kiminlə yoldaşlıq etdiyimiz hər şeyi dəyişir: istər Allahla yeriyən, Ona iman edən və Ona etibar bağlayan adamlarla olsun, istərsə də öz güman etdikləri hikmətə uyan, özlərinin alışdırdığı qığılcımların işığında yeriyən adamlarla.”
“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.
“Eri n’obushumi n’obweziriki obw’okugumya amaani n’okurwanyisa obuhangwa bw’abo abakora bakahakanisa amazima, byabire biremeire munonga kandi byatuleetera okufiirwa kukuru; ahakuba twandibaire twatambukire kimwe omu maani omu kumanya eby’omwoyo emyaka mingi enyima; kandi emyoyo mingi munonga neebaasa kubaire neyongeirwe aha kanisa singa abo abari bashemereire kutambulira omu mushana baagumireho kumanya Mukama, kugira ngu bamenye ngu okuija Kwe kutekanisiibwe nk’akasheeshe. Kwonka obwo emirimo mingi munonga erikuba neeteekwa kushashwa omu kanisa nyine kugira ngu erwanyise obuhangwa bw’abakozi abeemereire nk’ekisasi kya garaniti kurwanisa amazima Ruhanga agumya abantu Be, ensi esigara omu mwirima gw’okugyeragyeranisa.
“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.
“Kalunga wasakile ngwendi abaleli beme, ne myashi yawo ya kwatangana basangune ubutumwa bwakosa, bapela ingoma ulililo ulwa pashili ukutwishika, pakuti abantu bonse bapyanguke ukuya ku cifulo cabo ica mulimo no kucita icipandwa cabo mu mulimo umukalamba. Elyo ulubuto ulukosa, ulwa bushilikale, ulwa malaika umbi ulya weisa ukufuma mu mulu ali na amaka ayengi, lwali no kwisusha isonde no bukata bwakwe. Twasalila imyaka iingi panuma; kabili abo abaiminine mu bufi bwamenso no kucefya ukupitilila kwa butumwa bwene ubwa Kalunga asosele ngabuye ukufuma ku lukuta lwa Minneapolis ngo nyali iyakasha, balingile ukwipeteka imitima yabo pa menso ya Kalunga no kumona no kwumfwa ifyo umulimo walecelweshwa ku bufi bwa mano yabo no ku nkakalato ya mitima yabo.” 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.”
Ni kitu gani kilichozalisha uongozi uliodhihirisha uasi wa wazi jinsi hiyo mwaka 1888, kiasi kwamba Dada White akauilinganisha na uasi wa Kora, Dathani na Abiramu? Jibu bila shaka lapatikana katika uasi wa 1863, uliotayarisha njia kwa yale ambayo Ezekieli aliambiwa yangekuwa machukizo yaliyo makuu zaidi. Kukataa “majira saba” ya Mambo ya Walawi ishirini na sita, na kuingiza chati bandia, kungezalisha ulazima wa kuutetea ule ubandia wa 1863. Hivyo, Miller angeyatazama vito vyake vikisambaratishwa na kufunikwa kwa takataka na vito na sarafu bandia. Usemi wa kidunia husema, “historia huandikwa na washindi.”
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.
ئەگەرچی بەراستی سەرکەوتووان نەبوون، ئەوانەی کە کلیسای ئەدڤێنتیستی لاودیکیایی بەڕێوە دەبەن، کات و هەوڵیان خەرج کردووە بۆ ئەوەی چیرۆکێکی مێژوویی دروست بکەن کە ئەو یاخیبوونەی بەرەو زیادبوون لە ماوەی چوار نەوەدا پشتگیری بکات، بە هەوڵی ئەوەی ئەو یاخیبوونە بخەنە ناو ڕووناکییەک کە زۆر دوورە لەو مێژووی ڕاستەقینەی کە فریشتە ئاسمانییەکان تۆماریان کردووە. دەستکاریکردنی مێژوو تایبەتمەندییەکی نیشانەدارەی یەسوعییەکانی کلیسای کاتۆلیکە، و ڕیڤیزیۆنیزمی مێژوویی بازرگانییەکی باو و کاروباری سەرەکیی مێژوونوسانی ئەدڤێنتیستی لاودیکیایی بووە. ئەوەی ئەم ڕۆژانە لەلایەن “مێژوونوسان”ی ئەدڤێنتیستی لاودیکیایی دەربارەی دانیشتنی کۆنفراسی گشتیی مینیاپۆلیس دەنووسرێت، نموونەیەکی کلاسیکی ڕیڤیزیۆنیزمی مێژووییە.
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.
Ekyinza okuba nti waaliwo batono ku abo abaajeemera okuva mu lukiiko olwo abaakomawo ne beenenya oluvannyuma, naye ekyawufu ku tteeka, tekiggyawo tteeka. Mwannyinaffe White yalagirwa okusigala n’awandiika ebyali mu lukiiko olwo, kubanga obujeemu bwa Koola, Dasani ne Abiraamu bwali buddamu. Abannyonnyozi b’ebyafaayo by’Abadiventi bwe bazimba obujulirwa ku nsonga oba obubaka obw’obutuukirivu olw’okukkiriza bwayitegeerwa oba tebwategeerwa; bwayingizibwa oba tebwayingizibwa, oba oluvannyuma bwayakkirizibwa, kiba kya kwewala obujulirwa obwaluŋŋamizibwa obw’obujeemu obwalaganyizibwa mu Koola, Dasani ne Abiraamu.
Which of those three rebels did Moses’ record show was afterward repentant and accepted back in the leadership with Moses?
لەو سێ یاخییە، تۆماری موسا کامەیان پیشان دا کە دواتر تەوبەکار بوو و دوبارە لەگەڵ موسا لە سەرکردایەتییەکەدا وەرگیرا؟
“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.
“Kora, roho iliyoongoza katika harakati hii, alikuwa Mlawi, wa jamaa ya Kohathi, na binamu yake Musa; alikuwa mtu mwenye uwezo na mvuto. Ingawa alikuwa amewekwa katika utumishi wa hema ya kukutania, alikuwa ameridhika na cheo chake na akatamani heshima ya ukuhani. Kukabidhiwa kwa Haruni na nyumba yake kazi ya ukuhani, ambayo hapo zamani ilikuwa imeangukia mzaliwa wa kwanza wa kila jamaa, kulizaa wivu na kutoridhika, na kwa muda fulani Kora alikuwa akiipinga kwa siri mamlaka ya Musa na Haruni, ingawa hakuthubutu kufanya tendo lolote la wazi la uasi. Hatimaye akabuni mpango wa ujasiri wa kupindua mamlaka ya kiraia na ya kidini pia. Hakuikosa kupata wanaomwunga mkono. Karibu na mahema ya Kora na ya Wakohathi, upande wa kusini wa hema ya kukutania, palikuwa na kambi ya kabila la Reubeni, mahema ya Dathani na Abiramu, wakuu wawili wa kabila hili, yakiwa karibu na la Kora. Wakuu hawa waliungana naye upesi katika mipango yake ya tamaa ya makuu. Kwa kuwa walikuwa wazao wa mwana mzaliwa wa kwanza wa Yakobo, walidai kwamba mamlaka ya kiraia ilikuwa yao, nao wakaazimia kugawana na Kora heshima za ukuhani.”
“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.
“Muno mwa kwivwa waantu wakaswililanga mapange aa Kora. Mubuusa bwa kukomwa kwabo, kukaka kwabo kwa kale, luumbo, a buwidi bwakabwelela; kabili alimwi kulila kwabo kwakalunjikwa kuli mutungulushi wabo wa kukakatika. Abena Israyeli lyonse bakataya ukumona cishinka cakuti bakali panshi ya butungulushi bwa Bulesa. Bakaibala ukuti Malayika wa cipangano e wali mutungulushi wabo uutabonwa, ukuti, afimbilwe mu ntumba ya lifu, kubapo kwa Kristo kwakali kubalutangilila, kabili ukuti ukufuma kuli Wene Mose apokelele amalango yakwe yonse.
“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.
“Bene baali bana ikokora omurango ogw’entiisa ogw’okuba bo bonna balifa omu irungu; n’ahabw’ekyo bakaba bali omu kweteekateeka okukwata ahari buri kyeshongoro kyona eky’okwikiriza ngu timwari Ruhanga, kureka Musa, ayabaire naabatwara kandi ari we ayabaire abarangiriire omusango gwabo. Obwekambi obusingayo obw’omuntu ow’obucureezi bwingi okukira abandi boona aha nsi tibwabasoboize kuzibira obujemi bw’aba bantu; kandi n’obu obubonero bw’obutasiima bwa Ruhanga aha bugomi bwabo obw’okubanza bukaba bukyali omu maisho gaabo omu mirongo yaabo eyamenyekire n’omu muwendo gwabo ogwahweire, tibaatwaire somo eryo omu mutima. Ongaru bagarurwa ebishendo omu kukwatwa ekibi.” Patriarchs and Prophets, 395, 396.
Laodicean Adventism began in 1856, and in 1863 it became the legally registered Laodicean Adventist church. As previously addressed in prior articles, there is no inspired testimony that Laodicea is ever saved. It cannot be saved unless it repents of its condition, and accepts the experience represented by Philadelphia. Laodicea is a people that is judged, by being spewed out of the mouth of the Lord. As the Laodicean church, inspiration identifies that the church was destined to wander in the wilderness as did ancient Israel.
Adventizimu wa Laodikia ulianza mwaka wa 1856, na mwaka wa 1863 ukawa kanisa la Waadventista wa Laodikia lililosajiliwa kisheria. Kama ilivyokwisha kushughulikiwa katika makala zilizotangulia, hakuna ushuhuda uliovuviwa unaosema kwamba Laodikia inaokolewa wakati wowote. Haiwezi kuokolewa isipokuwa itubu hali yake, na kuikubali uzoefu unaowakilishwa na Filadelfia. Laodikia ni watu wanaohukumiwa kwa kutapikwa kutoka katika kinywa cha Bwana. Kama kanisa la Laodikia, ufunuo uliovuviwa unatambulisha kwamba kanisa lilikusudiwa kutanga-tanga nyikani kama Israeli wa kale alivyofanya.
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.
Ni waasi gani wa Israeli ya kale waliotanga-tanga nyikani kwa miaka arobaini kisha wakaingia katika Nchi ya Ahadi? Hata nafsi moja haikuwapo, na kutanga-tanga kwao kulikuwa mfano wa kutanga-tanga kwa Israeli ya kisasa.
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.
Uasi wa Kora, Dathani na Abiramu (uliofananisha uasi wa mwaka 1888), ulijengwa juu ya kutokuwa tayari kwao kuikubali hukumu juu ya watu iliyowapangia kutangatanga kwa muda wa miaka arobaini nyikani. Uasi wa mwaka 1888, nao ulijengwa juu ya kuukataa kwa uongozi ule tamko lililowatambua kuwa ni Laodikia na kuwapa sharti la kutangatanga kwa miaka mingi zaidi nyikani kwa sababu ya ukaidi wao.
“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 mtu yeyote anayekiri kuamini kweli lakini hata hivyo hawaangazii wengine miale 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.
Abashaija abakuru, abaari kugira ngo babe abarinzi b’abaturage mu 1888, bibwiraga ko ari “abakire kandi biyongereyeho ubutunzi”. Icyateye iyi mimerere mbere ya 1888 tuzakisuzuma mu nyandiko ikurikiraho.
“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.
“Mtima wane wasuzgika chomene pakuwona umo ŵanyake awo ŵali kupokera ungweru na unenesko ŵakuzomerezgera mwaluŵiro nthenda za Satana, ndipo ŵakukopeka na utuŵa wakupusika. Para ŵanthu ŵakuleka vimanyikwiro ivyo Yehova wali kuŵika kuti vitovwire kupulikiska malo ghithu nga umo ghali kulembekera mu uchimi, ŵakuluta uko iwo ŵakumanya chara uko ŵakuluta.
“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.
Ndzi kanakana leswaku ku xandzuka ka ntiyiso ku tshama ku ri nchumu lowu nga tshungulekaka. Dyondzani eka Patriarchs and Prophets hi ku xandzuka ka Kora, Datani, na Abirama. Ku xandzuka loku a ku andzile, ku katsa vo tlula vavanuna vambirhi. A ku rhangeriwe hi tihosana ta nhlengeletano ta makume mambirhi na makume ntlhanu, vavanuna lava dumeke. Vitanani ku xandzuka hi vito ra kona ra ntiyiso, ni ku fularhela ripfumelo hi vito ra kona ra ntiyiso, kutani mi tlhela mi anakanya leswaku ntokoto wa vanhu va Xikwembu va khale, ni hinkwaswo leswi a swi amukeleki eka wona, wu tsariwe hi ku tshembeka leswaku wu nghena ematin’wini. Matsalwa ma vula leswaku, “Timhaka leti … ti tsariwile leswaku ti hi pfuna hi xitsundzuxo, hina lava makumu ya misava ma fikeke eka hina.” Kutani loko vavanuna ni vavasati lava nga ni vutivi bya ntiyiso va hambanisiwa swinene ni Murhangeri wa vona Lonkulu lerova va ta teka murhangeri lonkulu wa ku fularhela ripfumelo va n'wi thya leswaku i Kreste Ku Lulama ka Hina, swi bangiwa hi leswaku a va si pela swinene eka migodi ya ntiyiso. A va koti ku hambanisa exikarhi ka ntsimbi ya nkoka ni swilo swo ka swi nga ri swa nkoka.
“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.
“Kala hasea riṅ ginaf n pãmãnguruan a Mãŋgas n Taala maibãrsiu mašiea ure riṅ mpropeta a tãmuŋu, a šiŋãm ta mral tãr heresia taẽr, ma, tãr pãšiŋãm ta mapia, tãr pablaŋgas ta riṅ hãria a napili. Iriṅ mga pãmãnguriu ai, mapia ta hãsãriŋi ma mta kãrãsia, ta mẽgĩr ma mta tãriŋi n tãmuŋu riṅ mtẽŋa ma riṅ mtaŋa? Hãria a mẽn nabaŋgas taẽr mẽgĩr ma mẽn pãrãŋgas taẽr ai, nẽsãr ta mẽn pãrãndap maŋgas riṅ mĩs n Taala, ma mẽn pãsãmbal ta pãrãŋgas n tãriŋa ma tũtũ, kabãr mẽn mẽrẽŋẽm ta mẽn pabaŋgas ta mahãli. Nẽn ti pãrãŋgas ta mẽn pãriŋi riṅ gũgũr n Pãmẽŋ a Tẽtẽm ma riṅ gũgũr n mta a šãru. Mẽnẽn hãria taẽr mẽn pãrẽviu ta mbaha n kapitulũ ai n tãr pãrãra n mtaŋa.”
“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.’
“Mu myaka irenga igice c’ikinjana, Imana yariko iha abantu bayo umuco biciye mu buhamya bw’Umwuka wayo. Mbega inyuma y’iki gihe cose hasigaye ko abagabo bake n’abagore babo ari bo bakura ikinyoma ku rusengero rwose rw’abizera, batangaza ko Madamu White ari umubeshi n’umuhendanyi? ‘Muzobamenyera ku vyamwa vyabo.’”
“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.
“Banhu ba ka lémwila bumbangi bonso buonso bubo Nzambi wa bapele, ne balula lusakumunu lolo kuvuuka lusendamu, bafwainwa kutita bua bukubi bua mioyo yabo sungasunga. Cikukilu cyabo cya mwinda necisenguludiibwe ku kaaba kaacyo bu kabayi kulapila. Mukalenge wa nyemeshibwe. Cidimba cya bulelela, cya myaku ya banjelu wa kumpala, wa cibili, ne wa citatu, cilekelwa kutataka mu lupwishi. Bu balami balekelelwa kulembakaja bantu mu mushindu eu, Nzambi neabike mioyo imue ku dipingaja bua kubula bua kumona ne mesu akole didi dya kudisambakanya bua kumanya mushindu wa bidya bia kulisha bitudi bipana ku mukumbi Wendè.”
“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.
“Ukengeufu umejitokeza, na Bwana ameruhusu mambo ya namna hii yatukie hapo zamani ili kuonyesha jinsi watu Wake watakavyopotoshwa kwa urahisi wanapotegemea maneno ya wanadamu badala ya kuzichunguza Maandiko wenyewe, kama walivyofanya Waberea wenye heshima, ili kuona kama mambo haya ndivyo yalivyo. Naye Bwana ameruhusu mambo ya jinsi hii yatukie ili maonyo yatolewe kwamba mambo kama hayo yatatokea.
“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.’
“Uasi na ukengeufu vimo katika hewa yenyewe tunayovuta. Tutaathiriwa navyo isipokuwa kwa imani tuyategemeshe roho zetu zisizojiweza juu ya Kristo. Ikiwa watu hupotoshwa kwa urahisi jinsi hii sasa, watasimamaje wakati Shetani atakapojifanya kuwa Kristo na kufanya miujiza? Ni nani atakayebaki bila kutikisika kwa upotoshaji wake wakati huo—akidai kuwa Kristo, hali ni Shetani tu anayechukua nafsi ya Kristo, na kwa dhahiri akifanya kazi za Kristo? Ni nini kitakachowazuia watu wa Mungu wasimpe utii wao makristo wa uongo? ‘Msiwafuate.’”
“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.
“Ni kyangbō me klām nyi hāngrāngrāng. Nyi mangu ku nyi tòng hēi tì se hāng nyi ngyāng nyi lāngrāngrāng; dī, bē nyi mīkhlām hēi dī shingli tì hēi thūrūngri hēi thēmpēst tì hēi langsi, lāngrāngrāng dī bē nyi mīkhlām tì hēi ngyāngri dī hēi khrāp klēphrāngrāng. Bàk-bèngrāng tì hēi lōngsīsi, dī anēhēi hēi kān phānklàng hēi khrāngri mèkāi hēi bēng-kāng klāmdòngrāng. Anēhēi hēi rìngdòngrāng hēi lām hēi mīkàngphān hēi bànghēng dī hēi klēphrāngrāng. Arlo hēi kān kapràngdōng arni, anēhēi hēi kapràngdōng mangu bōrlo arni dōng; takān, arlo hēi kapràngdōng hēi chōkrēng-arni dī hēi pangthēk-arni dōng. Anēhēi hēi lōngkapràngdōng mangu-ārni dī hēmòk-ārni dōng bōrlo arni. Ephesians 6:10–18 hēi anēhēi hēi phāk-lòngrāng dī hēi nèng-nèngrāng phān hēi arni kērēsāng-arni dī hēi pāthrāngrāng.” Notebook Leaflets, 57, 58.