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.

Ezekiel 8 hakili, minyono ina ine ya kukoma, yina yinasimamia vizazi vine vya Uadventista wa Laodikia. Uasi wa 1863 ulizaa bandia ya vile vibao viwili vya Habakuki, sawa na vile Haruni alivyotengeneza sanamu ya bandia ya wivu kwa ndama yake wa dhahabu wakati huohuo Mungu alipokuwa akimkabidhi Musa vile vibao viwili vya Amri Kumi. Mara tu Uadventista wa Laodikia ulipoanza kazi ya kuondoa kweli za msingi, kama inavyowakilishwa katika ndoto ya William Miller, uongozi wa kizazi cha kwanza ukaanza kukataa mamlaka ya Biblia, na kisha Roho ya Unabii. Uasi ulikuwa umekua kufikia kiwango ambapo urohoni wa Kellogg (pantheism), uliingia katika historia yao muda mfupi kabla ya 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.

Mu ubugome bwo mu 1888, ubupfumu bwo mu mwuka bwarangajwe imbere n’ibyumba by’amashusho bya Ezekiyeli bwageze ku rugero aho intumwa zo i Minneapolis, n’umuhanurakazi ndetse n’Umwuka Wera ubwawo byanzwe.

“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.

«Tê dema xwe de me dît ku gava Xudan ji deriyê vekirî yê pîrozgehê tîrêjên ronahiyê ji gelê Xwe re dişîne, Şeytan hiş û fikrên gelek kesan diteşe. Lê dawiya hîn nehatiye. Hene ku dê li ber ronahiyê rawestin û wan kesên ku Xwedê wan kirine kanalên Xwe ji bo ragihandina ronahiyê, pêl bikin û binpê bikin. Tiştên ruhânî bi awayekî ruhânî nayên têgihiştin. Paspanên şevê bi pêşveçûna xwedayî ya vekirî re gav li hev neanîne, û peyam û peyamberên rastîn ên ji ezman hatî tên biçûkxistin.»

“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.

“Abahuye bano bazavamo abantu bavuga ko bazi ukuri, nyamara bakaba bateraniriza ku bugingo bwabo imyambaro itaboshywe ku ngobyi yo mu ijuru. Umwuka bakiriye hano bazawujyana. Ndinganira ejo hazaza h’umurimo wacu. Abatazemerera ibihamya Imana yatanze aha hantu bazarwanya bene Data abo Imana iri gukoresha. Bazatuma biba bikomeye cyane, igihe amahirwe azaza aho bashobora gukomeza no gusunikira imbere ubwo bwoko bw’intambara bamaze igihe bagiramo uruhare. Abo bantu bazabona amahirwe yo kwemera ko bagiye barwanya Umwuka Wera w’Imana. Bamwe bazemera; abandi bazakomeza gushikama ku mwuka wabo bwite. Ntibazapfira kwikunda ngo bemerere Umwami Yesu kwinjira mu mitima yabo. Bazarushaho kuyobywa, kandi bakomeze kuyobywa, kugeza ubwo batakibasha gutandukanya ukuri no gukiranuka. Bazasaba, bayobowe n’undi mwuka, gushyira ku murimo ishusho Imana itazigera yemera; kandi bazagerageza kugaragaza imico ya Satani mu kwigarurira ibitekerezo by’abantu, bityo bagenzure umurimo n’igikorwa cy’Imana.”

“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.

“Ɔtɔ yɛn nuanom no de, sɛ wɔde mmuada ne mpaebɔ ayɛ adwuma na wɔabrɛ wɔn koma ase wɔ Onyankopɔn anim wɔ nhyiamu yi ase, na wɔatena ase dinn de abom ahwehwɛ Kyerɛwsɛm no mu a, anka wɔahyɛ Onyankopɔn animuonyam. Na adwene a ɛyɛ animtiaabu a wɔde baa nhyiamu no mu no too ɔpon no mu maa Onyankopɔn nhyira a ɛsom bo paa no; na wɔn a saa honhom no wɔ wɔn mu no rennyina gyinabea pa mu de ahu hann kosi sɛ wɔbɛsakra wɔn adwene wɔ Onyankopɔn anim na wɔanya nkae bi sɛnea wɔabɛn paa sɛ wɔayɛ Ahonhom Kronkron no aniwu na wɔanya honhom foforo.” 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 পরে, সিস্টার হোয়াইট ঈশ্বরের মণ্ডলী ও কার্য্যের “ভবিষ্যৎ সম্বন্ধে কাঁপিতেছিলেন।” তিনি দেখিয়াছিলেন যে, সেই সভা লাওদিকেয়ান অ্যাডভেন্টবাদের নেতৃস্থানীয় ব্যক্তিদের মধ্যে এক অব্যাহত আত্মিক যুদ্ধের জন্ম দিবে; এবং “the daily” বিষয়ক বিরোধ এই সাক্ষ্য বহন করে যে, তাহার ভবিষ্যদ্বাণীগুলি সেই একই প্রজন্মের উপরই পরিপূর্ণ হইয়াছিল। তখন এমন ব্যক্তিদের দ্বারা যুদ্ধ পরিচালিত হইয়াছিল, যাহারা “স্বর্গ-প্রেরিত বার্তা ও বার্তাবাহকদের” সত্যতা প্রতিষ্ঠার জন্য ঈশ্বর যে “প্রমাণ দিয়াছিলেন,” তাহার নিকট “নতিস্বীকার” করে নাই; এবং সেই ব্যক্তিরাই “ঈশ্বরের পবিত্র আত্মার” বিরুদ্ধে যুদ্ধ করিয়াছিল। দ্বিতীয় প্রজন্ম দর্শন করিল, কীভাবে ঈশ্বরের বিচারের অগ্নিতে প্রকাশনাগার ও স্যানিটেরিয়াম ভস্মীভূত হইয়া ভূমিসাৎ হইল।

“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.

“Leero naamuke etumwa lya Mukulunhu Daniells lyandivululile vya kuyonongeka kwa ofisi ya Review kuiluka mulilo. Ndivwa usausa ukatale pano ngwetiisya obusulano bunene ku mulimo gwa kaano. Nimumanyi ukuti iki cingile ukuba gihe kya kuselwa ngani ku bandi abali pa bwina bwa mulimo no ku bakozi ba pa ofisi iyo. Ninkusakamala pamo na boosi abasakamala. Lelo indavwike akaswema pa ndeto isausya iyi, pantu mu mboni sya pa bushiku naumwene malaika aimine nu lupanga lwakuti mulilo lwatandike paulu wa Battle Creek. Limo, muusi, ilyo ikalamu lyane lyali mu kuboko kwane, nalufwile ukwumvako, kabili cakwete nge luno lupanga lwa mulilo lwalepilibuka pakutandikilako ku lubali lumo no pakutandikilako ku lumbi. Akabi kakwete nge kalekonka akabi, pantu Lesa aaswisiwe ku mayele ya bantu aya kwikuzya no kwilumbanya bonka.”

“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.

“Lelo ekuseni ngikhutshelwe emthandazweni oqotho wokuba iNkosi ihole bonke abaxhumene nehhovisi le-Review and Herald ukuba benze uphenyo olukhuthalayo, ukuze babone ukuthi bakudelele kuphi imiyalezo eminingi uNkulunkulu ayinikezile.

“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.’

“خەلگەكی پێشوو، براكان لە ئۆفیسی Review دا ڕاوێژی منیان خواست سەبارەت بە بنیاتنانی بینایەکی دیکە. لەو کاتەدا وتم کە ئەگەر ئەوانەی لەگەڵ زیادکردنی بینایەکی دیکە بۆ ئۆفیسی Review and Herald بوون، داهاتوویان لەبەردەم نەخشەکرابوو، ئەگەر بتوانیان ببینن لە Battle Creek چی دەبێت، هیچ پرسیارێکیان لەبارەی هەڵکردنی بینایەکی دیکە لەوێ نەدەبوو. خودا فەرموو: ‘وشەی من سووکایەتی پێ کراوە؛ و من دەگەڕێمەوە و هەڵدەوەرگێڕم.’”

“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.

“1901년에 배틀크리크에서 개최된 총회에서, 주께서는 당신의 백성에게 당신께서 개혁을 요구하고 계심을 입증하는 증거를 주셨다. 사람들의 마음은 책망을 받았고, 심령은 감동을 받았으나, 철저한 역사는 이루어지지 않았다. 만일 그때 완고한 마음들이 하나님 앞에서 회개 가운데 깨어졌더라면, 일찍이 목격된 것 가운데 하나인 가장 위대한 하나님의 능력의 나타나심이 보였을 것이었다. 그러나 하나님은 존귀를 받지 못하셨다. 그분의 성령의 증언은 유의되지 않았다. 사람들은 주의 사업에서 언제나 유지되어야 할 진리와 의의 원칙들에 분명히 반대되는 행습들에서 떠나 분리되지 않았다.

“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.

Epheso la zali na Sardis la li bamvita bya dibundu bidivwidi kadi ne byena kuudiwa kadi ku mono kudi Udi umpeshayo malongesha bwa bantu Bende. “Ku mwane wa dibundu dya mu Epheso fùnda; Ebi mbidi bya kwamba Ye udi ukwata ntete mwandamutekete mu diboko Dyende dya balume, udi uyenda munkaci mwa bitumba bya mwinda bya ngolo mwandamutekete; Ndi mumanye byenzedi byebe, ne mudimu webe, ne dinanukila dyebe, ne mudi kwena mwaba wa kutantalaja badi babi: ne wakenza dijingulula dya aba badiye batamba ne mbapostolo, kadi kabena, ne wakabamona bu bapumbishi: ne wakatwala bintu byabi, ne udi ne dinanukila, ne bua Dînà Dyami wakatabala mudimu, kadi kuena wole. Kadi nudi ne cintu cimwe cyandi nkudyakudila, mbu waleka dinanga dyebe dya ntete. Binu, anvuluka kubanga kuudi wawila, ne alula mutima, ne enza byenzedi bya ntete; bu kabidi todi walula mutima, Nênkuye kudiwe lukasa, ne Nêngumye cinyanga cyebe mu mwaba wacyo, pa kubanga walula mutima to.” Bualu bua busungidi 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.

“‘Na kwa malaika wa kanisa lililo Sardisi andika; Haya ndiyo asemayo Yeye aliye na zile Roho saba za Mungu, na zile nyota saba; Nayajua matendo yako, ya kwamba una jina ya kuwa uko hai, nawe umekufa. Uwe macho, ukavitie nguvu vitu vilivyosalia, vilivyo tayari kufa; kwa maana sikuona matendo yako kuwa makamilifu mbele za Mungu. Basi kumbuka jinsi ulivyopokea na kusikia, ukashike sana, ukatubu. Basi usipoamka, nitakuja juu yako kama mwivi, wala hutajua saa nitakayokuja juu yako.’ Ufunuo 3:1–3.

“We are seeing the fulfillment of these warnings. Never have scriptures been more strictly fulfilled than these have been.

“Tuonaga ukuhikishiwa kwa mayelekezo aya. Tangu kale, Maandiko gaijawahi ukuhikishiwa kwa ukali zaidi kuliko gana gehikishiwe.”

“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.

“Bantu wanaweza kujenga majengo yaliyobuniwa kwa uangalifu mkubwa sana, yasiyoshikwa na moto, lakini mguso mmoja wa mkono wa Mungu, cheche moja kutoka mbinguni, utaondoa kila kimbilio.”

“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.

“এটা জিজ্ঞাসা করা হয়েছে যে, আমার দেওয়ার মতো কোনো পরামর্শ আছে কি না। ঈশ্বর আমাকে যে পরামর্শ দিয়েছেন, আমি তা আগেই দিয়েছি, এই আশায় যে Battle Creek-এর ওপর ঝুলে থাকা জ্বলন্ত তরবারির পতন প্রতিরোধ করা যাবে। এখন যেটিকে আমি ভয় করতাম, সেটাই ঘটেছে—Review and Herald ভবন দগ্ধ হওয়ার সংবাদ এসেছে। এই সংবাদ যখন এল, তখন আমি বিস্মিত হইনি, এবং বলবার মতো আমার কোনো কথা ছিল না। সময়ে সময়ে সতর্কবাণীস্বরূপ যা কিছু আমাকে বলতে হয়েছে, তা যারা শুনেছে তাদের কঠোরতর করা ছাড়া আর কোনো ফল উৎপন্ন করেনি; আর এখন আমি কেবল এইটুকুই বলতে পারি: আমি অত্যন্ত দুঃখিত, গভীরভাবে দুঃখিত, যে এই আঘাতের আসা অপরিহার্য হয়ে পড়েছিল। যথেষ্ট আলো দেওয়া হয়েছে। যদি তার অনুসারে কার্য করা হতো, তবে আরও আলোর প্রয়োজন হতো না।” 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.

Umuloko gwa kabiri wa Adventism ntiwari intsinzi, kandi mu gusohoza Ezekieli igice cya munani, ubwigomeke bwakomeje gusa kwiyongera.

“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.

“Ku butumwa bwanditse kandi no mu muriro Uwiteka yatangaje yuko ashaka ko ubwoko bwe buva i Battle Creek. Imana idufashe kumva ijwi ryayo. Mbese nta cyo bitubwiye kuba ibigo byacu bibiri bikomeye by’i Battle Creek byaratwawe n’umuriro? Mushobora kuvuga muti, ‘Ariko Isanatori nshya ifite abarwayi benshi.’ Yee; ariko n’iyo haba hariyo ibihumbi byinshi by’abarwayi, ibyo ntibyaba impamvu yo gushyigikira ko abantu bacu bubaka amazu i Battle Creek kandi bakahatura.”

“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.

“Likagero biragenda byiyongera. Abantu barimo kwanga umucyo Imana yatumye mu Bihamya by’Umwuka wayo, kandi barimo guhitamo ibyo bihimbiye ubwabo n’imigambi yabo bwite. Mbese abantu bazakomeza kwitandukanya n’Imana? Mbese ni ngombwa ko yerekana kutanezerwa kwayo mu buryo burushijeho kugaragara kuruta uko yamaze kubigenza?” 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.

Abantu baali “bekweelondera ebyabwe n’enteekateeka zaabwe bo,” nga bwe kyakiikirizibwa abakadde ensanvu ab’omu bisenge eby’ebifaananyi mu Ezekyeri essuula ey’omunaana, abaayogera nti, “Mukama tatulaba.” Mukama yayimusa nnabbi omukazi, n’amuwa “okwolesebwa okw’olwatu” okumala emyaka amakumi ana ddala, okutuusa mu 1884. Yassa omukono gwe ku kirabo kino, kubanga ye yakikiwa era n’akikomya mu kibuga ekiyitibwa Portland, era yakikiwa okumala emyaka amakumi ana. Nga “okwolesebwa okw’olwatu” tekunnakomawo, abakadde baatandika okunyooma obuyinza bwa Bayibuli n’obwa Mwoyo gwa Bunnabbi mu 1881 ne 1882. Awo nno “okwolesebwa okw’olwatu” ne kukoma mu 1884, era mu myaka ena obujeemu bwa Koola, Dasani ne Abiraamu ne buddamu ku Lukiiko Olukulu olw’a 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.

1888년의 반역은 반역의 격화를 낳았고, 그 결과 하나님께서는 라오디게아 재림교의 역사에 직접 개입하셔서 출판 사업과 의료 사업을 불태워 버리셨다. 그러나 그러한 직접적인 심판들도 진행 중이던 그 반역을 저지하지 못하였다. 1919년에 성경 회의가 열렸는데, 그곳에서 둘째 세대의 주된 반역자들 가운데 한 사람인 윌리엄 워런 프레스콧은, 배도한 프로테스탄트주의의 대학들에서 훈련받은 신학자로서, “the daily”가 그리스도의 성소 봉사를 가리킨다고 주장하는 사탄적 견해를 밀어붙이는 일의 주된 지도자였으며, 일련의 발표를 행하였다.

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.

Itulâ itestiguarîse mûshê 1919-ki Bible conference-râ Prescott injii mesajeh lî gospelhû pêşkêsh kird ku hemû tenet-anî peyamâ pêşbîniyê ya Millerites-an jê ladanê pêk dihat. Hettâ hewl da ku dû hezar û sê sed roj-an jî bilarê, lê nikarî ew bikê. Lêbelê, ew gospelhêk pêşkêsh kir ku bi temamî ji têgihiştinên pêşbîniyê yên Millerites-an vala bû. Gospela wî di civînê de hate redkirin, lê dîsa ew rêberên kor biryar dan ku rêze-pêşkêşkirinên wî bigirin û wan di pirtûkekê de ava bikin bi navê The Doctrine of Christ. Ew pirtûk bû nîşana hatina nifşa sêyemîn a Adventism-a Laodicean.

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.

Igitabu kigereranya indi nkuru nziza itari Inkuru Nziza y’Abamilerite yo muri Habakuki igice cya kabiri, kandi Pawulo atumenyesha ko indi nkuru nziza atari inkuru nziza na mba.

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.

Ndzi hlamala leswaku mi hatlise ngopfu ku hambuka eka yena loyi a mi vitaneke enkarhini wa tintswalo ta Kriste ku ya eka mahungu lamanene man’wana; lawa ma nga riki man’wana hakunene; kambe ku ni van’wana lava mi karhataka, lava lavaka ku onha mahungu lamanene ya Kriste. Kambe hambiloko ku ri hina, kumbe ntsumi yo huma etilweni, loko yi mi chumayela mahungu lamanene man’wana ku tlula lawa hi mi chumayeleke wona, a a rhukaniwe. Hilaha hi vuleke hakona emahlweni, ndzi tlhela ndzi vula sweswi: Loko munhu un’wana a mi chumayela mahungu lamanene man’wana ku tlula lawa mi ma amukeleke, a a rhukaniwe. Vagalatiya 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.

Adventismi kizazi cha tatu kinawakilishwa na chukizo la tatu la Ezekieli, ambapo wanawake wanamwombolezea Tamuzi. Tamuzi alikuwa mungu wa Mesopotamia aliyeshirikishwa na uzazi na mizunguko ya uoto wa mimea. Tamuzi wakati mwingine alionyeshwa kama mchungaji au kijana mwanamume, akihusishwa na kubadilika kwa majira na ukuaji wa mazao. Kifo cha Tamuzi na ufufuo wake uliofuata vilifungamanishwa na kalenda ya kilimo. Kulingana na mitholojia hiyo, Tamuzi angekufa au kutoweka katika miezi ya kiangazi, jambo lililoonekana kuwa uwakilishi wa kunyauka kwa uoto wa mimea katika majira ya joto na ukavu. Kumwombolezea Tamuzi kulikuwa tambiko la maombolezo lililohusisha kuomboleza kifo au kutoweka kwa Tamuzi katika miezi ya kiangazi, kisha kufuatiwa na kushangilia ufufuo wake, jambo lililoashiria kufanywa upya kwa uoto wa mimea na maisha ya kilimo.

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.

කුසෙල් සඳහා අඬා වැලපීම යනු වංචනික පසු වර්ෂා පණිවිඩයක නිරූපණයකි; එයම W. W. Prescottගේ සුවිශේෂය නියෝජනය කළේය. 1863යේ කැරැල්ලෙන් ආරම්භ වූ අනාවැකිමය පදනම ඉවත් කිරීම 1919දී එවැනි අවස්ථාවකට ළඟා වූයේ, ලාඕදිසියානු ඇඩ්වෙන්ටිස්මය එම බොරු සුවිශේෂය ස්ථාපිත වීමට ඉඩ දුන් බවය. එම බොරු සුවිශේෂය සම්පූර්ණයෙන්ම අපස්ථාත ප්‍රොටෙස්තන්ත්වාදයේ ක්‍රමවේදය මත පදනම් විය. එහි මුල් සැලසුම්කරු W. W. Prescott වූ අතර, William Miller සමඟ මෙන්ම, දෙදෙනාගේම සුවිශේෂය දානියෙල් පොතේ “the daily” පිළිබඳ ඔවුන්ගේ මූලික අවබෝධය මත පදනම් විය. සුවිශේෂ දෙකම නියෝජනය වන්නේ 2 Thessalonians හි එම කොටස තුළය; එහිදී Miller මුල් වරට “the daily” යන්න මිථ්‍යාදේවවාදය නියෝජනය කරන බව සොයාගත්තේය. එම කොටස තුළ Miller විසින් නියෝජනය කරන පන්තියක් ඇත; ඔවුහු Paul ඉදිරිපත් කළ සත්‍යය පිළිගනිති. තවත් පන්තියක් ද ඇත; ඔවුන්ට සත්‍යයට ඇති ප්‍රේමයක් නොමැත.

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.

Amaqembu amabili ezinsukwini zokugcina, amelwe nguMiller, “ayaqaphela” futhi amukele imvula yokugcina, kanti elinye iqembu, elimelwe nguPrescott, lamukela inkohliso enamandla. Leyo nkohliso enamandla abayemukelayo isekelwe evangelini lamanga, elingelona ivangeli nhlobo, futhi ikhomba umlayezo wamanga wemvula yokugcina. Kanjalo, isinengiso sesithathu sikaHezekeli singabesifazane (amabandla e-Adventism yaseLawodikeya), abakhala ngoTamusi. Izinyembezi zabo zesikhathi sasehlobo (imvula), zenzelwe ukuveza isithelo sesivuno.

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.

Kupambanuka hagati y’ubwoko bubiri bw’ubutumwa bw’imvura y’itumba yo hanyuma kwuzuye muri Bibiliya no mu Mwuka w’Ubuhanuzi. Bibiliya iguma igaragaza ko imvura ifatirwa abantu batumvira.

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.

Bathe bakamba nti, Nga omuntu bw’agoba omukazi we, n’agenda okuva gy’ali, n’afuuka ow’omusajja omulala, alidda nate gy’ali? Ensi eyo teriyonooneka nnyo? Naye ggwe obadde wenzi n’abagalwa bangi; era naye ddayo nate gye ndi, bw’ayogera Mukama. Yimusa amaaso go eri ebifo ebigulumivu, olabe w’otabadde kugalamizibwako. Mu makubo wabatuuliridde, ng’Omuwalabu mu ddungu; era wayonoona ensi n’obwenzi bwo era n’obubi bwo. Kyavudde enkuba n’ebulwa, era tewabangawo nkuba ya luvannyuma; era wali n’ekyenyi eky’omukazi omwenzi, n’ogaana okukwatibwa ensonyi. Yeremiya 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.

ਕੀ ਲਾਓਦੀਕੀਆਈ ਐਡਵੈਂਟਵਾਦ ਨੇ 1863 ਵਿੱਚ ਵਿਸ਼ਿਆਚਾਰ ਕਰਨਾ ਆਰੰਭ ਕੀਤਾ, ਅਤੇ ਉਸ ਸਮੇਂ ਤੋਂ ਲੈ ਕੇ ਅੱਜ ਤੱਕ ਵਰਖਾ ਰੋਕੀ ਗਈ ਹੈ। ਉਹ ਆਪਣੀ ਬਗਾਵਤ ਉੱਤੇ ਲੱਜਿਤ ਹੋਣ ਤੋਂ ਇਨਕਾਰ ਕਰਦੇ ਹਨ, ਅਤੇ ਉਹ ਨਿਮਰਤਾ ਦੀ ਘਾਟ ਵਿਸ਼ਿਆ ਦੇ ਮੱਥੇ ਨੂੰ ਉਤਪੰਨ ਕਰਦੀ ਹੈ, ਅਤੇ ਬਾਈਬਲ ਦੀ ਭਵਿੱਖਬਾਣੀ ਵਿੱਚ ਉਹ ਵਿਸ਼ਿਆ ਪਾਪਾਈ ਪ੍ਰਣਾਲੀ ਹੈ। ਤੀਜੀ ਪੀੜ੍ਹੀ ਉਹ ਥਾਂ ਹੈ ਜਿੱਥੇ ਰੋਮ ਦੀ ਵਿਸ਼ਿਆ ਦੇ ਚਿੰਨ੍ਹ ਅੱਗੇ ਝੁਕਣ ਲਈ ਤਿਆਰੀ ਦੇ ਅੰਤਿਮ ਕੰਮ ਨੂੰ ਪੂਰਾ ਕੀਤਾ ਜਾਂਦਾ ਹੈ। ਚੌਥੀ ਪੀੜ੍ਹੀ ਲਈ ਤਿਆਰੀ ਤੀਜੀ ਪੀੜ੍ਹੀ ਵਿੱਚ ਪਿਛਲੀ ਵਰਖਾ ਦੇ ਇੱਕ ਜਾਲਸਾਜ਼ ਸੰਦੇਸ਼ ਦੁਆਰਾ ਪੂਰੀ ਕੀਤੀ ਜਾਂਦੀ ਹੈ। ਜਿਵੇਂ 1863 ਦੀ ਬਗਾਵਤ, ਅਤੇ 1888 ਦੀ ਬਗਾਵਤ, ਤਿਵੇਂ 1919 ਦੀ ਬਗਾਵਤ ਵੀ 11 ਸਤੰਬਰ, 2001 ਨਾਲ ਸਧੀ ਹੋਈ ਹੈ, ਕਿਉਂਕਿ ਜਦੋਂ ਉਸ ਵੇਲੇ ਨਿਊਯਾਰਕ ਸ਼ਹਿਰ ਦੀਆਂ ਇਮਾਰਤਾਂ ਢਹਿ ਪਈਆਂ, ਤਦ ਪ੍ਰਕਾਸ਼ ਦੀ ਪੋਥੀ ਅਠਾਰਹ ਦਾ ਸ਼ਕਤੀਸ਼ਾਲੀ ਦੂਤ ਉਤਰਿਆ ਅਤੇ ਅਸਲੀ ਪਿਛਲੀ ਵਰਖਾ ਆਰੰਭ ਹੋਈ।

“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 itamiminwa juu ya watu wa Mungu. Malaika mwenye nguvu atashuka kutoka mbinguni, na dunia yote itaangazwa kwa utukufu wake.” 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.

Aku omung va nyuma itangire kugwa, abagabo bakuze b’Abadiventisti b’i Lawodikiya ntibari kuyimenya ko ari yo mvura y’itumba, kuko bari barigishijwe inyigisho y’ikinyoma yerekeye imvura y’itumba, Yeraziguwe na Ezekiyeli nk’abagore baririra Tamuzu, kandi mu kuyishyira mu bikorwa nk’ubutumwa bw’amahoro n’umutekano.

“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.

“Na ba mayu muni batambulanga bilumbu byonso mu nsemo yina bo kele na yo nde bo ta tambula nsemo ya kuluta nene. Kana beto ke kwenda ntangu yonso ve na ntwala, konso kilumbu, na kumonisa bizitu ya Buklisto ya kisalu, beto ta zaba ve kumonisama ya Mpeve-Santu na mvula ya nsuka. Yawu lenda vwanda ke bwela na zulu ya bantima ya bantu nyonso ya ke zingila beto, kansi beto ta mona yawu ve to tambula yawu ve.” 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.

تەواوی نەبوو بۆ پاسەوانانی گەل کە هاتنی بارانی دواکەوتوو بناسن، چونکە ئینجیلی درۆیان لەسەر بارانی دواکەوتوویەکی درۆ، ئەگەری هەر دەرکەوتنێک لە هێزی خودا وەک ئەوەی لە سەردەمەکانی پێشوو هەبوو، ڕەت دەکردەوە.

“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.

“ꯂꯩꯁꯥꯟꯒꯤ ꯃꯤꯄꯨꯡꯁꯤꯡꯗ ꯑꯉꯥꯡꯕ ꯑꯃꯒꯤ ꯑꯍꯥꯔꯣꯜꯂꯕ ꯑꯃ ꯑꯩꯖꯤꯡ ꯂꯩꯔꯣꯏ, ꯑꯗꯨꯕꯨ ꯃꯥꯄꯨ ꯃꯄꯥꯟꯗ ꯃꯈꯨꯝ ꯇꯥꯕ ꯋꯥꯕꯕ ꯑꯃꯁꯨꯡ, ꯀꯣꯡꯁꯤꯟꯕ ꯑꯃꯁꯨꯡ ꯁꯥꯔꯣꯛꯄꯥꯗꯒꯤ ꯊꯃꯣꯏꯗꯣꯔꯒꯤ ꯊꯥꯡꯂꯣꯟ ꯍꯥꯡꯗꯣꯛꯄ ꯑꯗꯨ ꯇꯧꯔꯥꯕ ꯃꯤꯁꯤꯡꯗ ꯑꯗꯨ ꯂꯥꯛꯀꯗꯧꯗꯦ। ꯃꯍꯥꯛꯀꯤ ꯃꯥꯟꯕꯥꯗꯒꯤ ꯃꯥꯂꯦꯝ ꯑꯁꯤꯕꯨ ꯑꯗꯨ ꯅꯨꯡꯉꯥꯏꯇꯅꯥ ꯁꯦꯡꯍꯜꯂꯤꯕ ꯑꯍꯥꯔꯣꯜ ꯑꯗꯨꯒꯤ ꯃꯤꯄꯨꯡ ꯍꯥꯏꯕꯗ, ꯃꯈꯣꯏꯒꯤ ꯃꯤꯇ ꯏꯕꯦꯡꯗ ꯃꯈꯣꯏꯅ ꯃꯤꯌꯥꯝ ꯑꯃ ꯑꯣꯏꯅ ꯎꯅꯕꯁꯨ ꯊꯥꯖꯕ, ꯃꯥꯀꯣꯏꯒꯤ ꯑꯑꯣꯟꯕꯥ ꯑꯆꯥꯕꯥꯒꯤ ꯃꯑꯣꯡ ꯏꯕꯥꯁꯨ ꯎꯏꯒꯅꯤ; ꯑꯗꯨꯒ ꯃꯈꯣꯏꯒꯤ ꯑꯍꯧꯕꯥ ꯄꯥꯛꯊꯣꯛꯀꯅꯤ, ꯑꯗꯨꯒ ꯑꯗꯨꯕꯨ ꯌꯥꯟꯅ ꯊꯤꯡꯕꯥꯒꯤꯗꯃꯛ ꯃꯈꯣꯏꯅ ꯃꯄꯥꯏ ꯊꯥꯗꯣꯛꯀꯅꯤ। ꯃꯥꯄꯨꯅ ꯃꯈꯣꯏꯒꯤ ꯈꯟꯕꯥ ꯑꯃꯁꯨꯡ ꯑꯄꯦꯛꯁꯥꯁꯤꯡꯒꯤ ꯃꯇꯨꯡ ꯏꯟꯅ ꯊꯕꯛ ꯇꯧꯔꯣꯏꯗꯕꯁꯦ, ꯃꯈꯣꯏꯅ ꯊꯕꯛ ꯑꯗꯨ ꯌꯥꯟꯅ ꯏꯔꯥꯡ ꯄꯥꯡꯀꯅꯤ। ‘ꯀꯔꯤꯒꯤꯅꯣ,’ ꯃꯈꯣꯏꯅ ꯍꯥꯏ, ‘ꯑꯩꯈꯣꯏ ꯄꯥꯎꯁꯤꯟꯗ ꯆꯍꯤ ꯀꯌꯥ ꯊꯕꯛ ꯇꯧꯈꯤꯕꯁꯦ, ꯑꯗꯨꯕꯨ ꯑꯩꯈꯣꯏꯅ ꯏꯁ꯭ꯄꯤꯔꯤꯠ ꯑꯃꯒꯤ ꯃꯔꯨ ꯀꯔꯤꯒꯤ ꯈꯪꯉꯕ ꯉꯝꯂꯣꯏ?’—ꯑꯁꯤꯒꯤ ꯃꯔꯝꯗꯤ, ꯃꯈꯣꯏꯅ ꯑꯃꯁꯨꯡꯒꯤ ꯆꯦꯇꯟꯕꯁꯤꯡ, ꯈꯨꯝꯖꯤꯟꯕꯁꯤꯡ, ꯃꯥꯄꯨꯒꯤ ꯄꯥꯎꯁꯤꯡꯒꯤ ꯌꯥꯁꯤꯡ ꯑꯗꯨꯗ ꯄꯥꯎ ꯄꯤꯔꯝꯕ ꯇꯧꯔꯣꯏꯗꯕꯁꯦ, ꯃꯈꯣꯏꯅ ꯑꯁꯤ ꯁꯨꯝꯈ꯭ꯔꯕꯥ ꯑꯃꯁꯨꯡ ꯀꯥꯎꯁꯥꯎꯅꯥ ꯍꯥꯏꯖꯤꯜꯂꯤ, ‘ꯑꯩ ꯂꯨꯆꯤꯡꯕ ꯑꯣꯏ, ꯑꯃꯁꯨꯡ ꯄꯣꯠꯁꯤꯡꯒꯤꯗꯃꯛ ꯑꯥꯄꯨꯟꯕ ꯑꯣꯏ, ꯑꯃꯇ ꯑꯗꯨꯝ ꯑꯩꯗ ꯆꯥꯕ ꯂꯩꯇꯦ।’ ꯇꯦꯂꯦꯟꯠ, ꯑꯁꯥꯡꯕꯥ ꯃꯇꯝ ꯆꯥꯕ, ꯃꯤꯁꯤꯡꯕꯨ ꯃꯤꯑꯣꯏ ꯃꯥꯏꯊꯣꯡꯒꯤ ꯊꯥꯡ ꯑꯣꯏꯍꯜꯂꯣꯏ, ꯃꯈꯣꯏꯅ ꯑꯃꯨꯛ ꯆꯨꯝꯗꯅꯥ ꯍꯥꯏꯅꯁꯨ ꯍꯥꯏꯔꯤꯡꯗꯦ—ꯁꯦꯡꯔꯕ ꯅꯨꯡꯊꯤꯜ ꯌꯥꯎꯔꯦꯟꯁꯤꯒꯤ ꯅꯣꯡꯃꯥꯏ ꯀꯥꯌꯗꯒꯤ ꯃꯈꯣꯏ ꯃꯁꯥꯒꯤ ꯃꯄꯥꯟ ꯍꯥꯞꯄꯥꯛ ꯇꯧꯕ ꯇꯧꯔꯕ ꯑꯃꯁꯨꯡ, ꯍꯣꯂꯤ ꯏꯁ꯭ꯄꯤꯔꯤꯠꯀꯤ ꯄꯤꯌꯦꯟꯗꯒꯤ ꯀꯧꯕ, ꯈꯟꯕ, ꯑꯃꯁꯨꯡ ꯁꯦꯝꯁꯥꯔꯕ ꯑꯣꯏꯔꯕ ꯃꯇꯝꯗꯤ। ꯑꯁꯦꯡꯕ ꯄꯣꯠꯁꯤꯡ ꯆꯥꯡꯗꯣꯛꯄ ꯃꯤꯁꯤꯡꯅ ꯑꯃꯇꯥ ꯑꯍꯥꯡꯕꯥ ꯃꯥꯄꯨꯒꯤ ꯈꯨꯠ ꯃꯇꯪꯒꯤ ꯃꯈꯥꯗ ꯃꯈꯨꯝ ꯇꯥꯔꯕꯗ, ꯃꯥꯄꯨꯅ ꯃꯈꯣꯏꯕꯨ ꯍꯥꯞꯀꯠꯀꯅꯤ। ꯃꯍꯥꯛꯅ ꯃꯈꯣꯏꯕꯨ ꯈꯟꯕꯥ ꯂꯩꯅ ꯃꯤꯁꯤꯡ—ꯃꯍꯥꯛꯀꯤ ꯏꯁ꯭ꯄꯤꯔꯤꯠꯀꯤ ꯑꯅꯒꯤ ꯄꯣꯠꯁꯤꯡꯗ ꯂꯨꯆꯤꯡꯕ ꯃꯤꯁꯤꯡ—ꯑꯣꯏꯍꯜꯂꯀꯅꯤ। ꯃꯈꯣꯏꯒꯤ ꯉꯥꯛꯄꯥ, ꯃꯁꯥ-ꯑꯉꯥꯡꯕꯥ ꯆꯔꯤꯠꯔꯒꯤ ꯂꯤꯟꯁꯤꯡ, ꯃꯈꯣꯏꯒꯤ ꯈꯔꯕꯥꯁꯨ, ꯃꯥꯂꯦꯝꯒꯤ ꯃꯥꯏꯊꯣꯡꯗꯒꯤ ꯃꯤ ꯑꯗꯨꯅ ꯊꯥꯕ ꯃꯥꯡꯂꯤꯕ ꯑꯍꯥꯟꯕꯥ ꯑꯗꯨꯒꯤ ꯃꯄꯥꯟꯗ ꯎꯅꯀꯅꯤ। ‘ꯑꯩ ꯅꯪꯒꯤ ꯃꯄꯥꯟꯗ ꯑꯔꯨꯐꯥ ꯂꯥꯛꯀꯅꯤ, ꯑꯃꯁꯨꯡ ꯅꯪ ꯁꯥꯔꯣꯛꯄꯥ ꯇꯧꯔꯣꯏꯗꯔꯕꯗꯤ, ꯅꯪꯒꯤ ꯀꯦꯟꯗꯜꯁ꯭ꯇꯤꯛ ꯑꯗꯨ ꯃꯍꯥꯛꯀꯤ ꯃꯐꯝꯗꯒꯤ ꯑꯩ ꯂꯧꯊꯣꯛꯀꯅꯤ।’ ꯑꯗꯨꯒꯤ ꯃꯇꯝꯗ ꯅꯪꯅ ꯅꯨꯡꯁꯤꯕꯥ ꯑꯄꯨꯟꯕꯥ ꯊꯥꯃꯣꯏꯅꯥ ꯃꯥꯄꯨꯕꯨ ꯊꯤꯕꯗꯤ, ꯃꯍꯥꯛ ꯅꯪꯒꯤ ꯃꯐꯝꯗ ꯐꯪꯒꯅꯤ।” 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.

Ezekieli sura ya nane wazee wake walikubali injili ya amani na usalama mwaka wa 1919, na Septemba 11, 2001 ilipowadia, matunda ya uasi huo uliokuwa ukizidi kuongezeka yalidhihirishwa katika kutoweza kwao kutambua kuwasili kwa mvua ya vuli. Katika historia inayoanza wakati wa mwisho mwaka wa 1989, Mungu aliirudia harakati ya Millerite kwa ukamilifu kabisa. Miller alikuwa ishara ya Eliya, naye Eliya alimwambia Ahabu kwa uthabiti kwamba hakutakuwa na mvua, isipokuwa kwa neno la Eliya.

We will continue our consideration of the third generation of Adventism in the next article.

Tukalela kulongisa kusungila kwetu pa kisakulo kya butatu kya Adventismu mu cilembelo cialondapo.

“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.’

“Ekilasi likulu liitavwanga uvwa kusononeka ku lwakusononeka kwao kwa kimhepo, soona nalingi ukulilila ku lwakwe mbii sya bandu abangi, likusigala panongwa yakubula ikimanyilo kya Nguluve. Umwene uMutwa ikuvatuma abatumwa vaake, avandu vala veene ifyombo fya kwibulania mu maboko gaao, ati: ‘Mulondege inyuma yakwe mu kaaya, kandi mukome: ilisyo lyinu litasulilaga, soona mutakolaga ikisa: mubakomelaga kabisa avakulu na avanini, avasakasi navanyambala, abana abanini, na vadala: looli mutapalamilaga umuntu wowoshi pa mwene aliko ikimanyilo; kandi mwandile pa Nyuumba Yangu iNyamwitu.’ Basi vakandila ku vakulu vala va kale veene vaali pantasi pa nyumba.”

“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.

“Hapa tunaona kwamba kanisa—patakatifu pa Bwana—ndilo lililokuwa la kwanza kuhisi pigo la ghadhabu ya Mungu. Wazee, wale ambao Mungu alikuwa amewapa nuru kuu na ambao walikuwa wamesimama kama walinzi wa maslahi ya kiroho ya watu, walikuwa wameisaliti amana yao. Walikuwa wamechukua msimamo kwamba hatupaswi kutazamia miujiza na udhihirisho wa wazi wa nguvu za Mungu kama katika siku zilizopita. Nyakati zimebadilika. Maneno haya huimarisha kutokuamini kwao, nao husema: Bwana hatatenda mema, wala hatatenda mabaya. Yeye ni mwenye rehema mno hata asiwajilie watu Wake kwa hukumu. Hivyo ‘Amani na salama’ ndilo lilio litokalo kwa watu ambao hawatainua tena sauti yao kama tarumbeta kuwaonyesha watu wa Mungu makosa yao na nyumba ya Yakobo dhambi zao. Mbwa hawa bubu wasiobweka ndio wale wanaohisi kisasi cha haki cha Mungu aliyeghadhibishwa. Wanaume, mabikira, na watoto wadogo wote huangamia pamoja.

“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.

Abanyakugirwa bizerwa barinugunaga kandi bararira bazira ibizira byose byashoboraga kubonwa n’amaso y’abantu b’umubiri; ariko ibyaha bibi kurushaho, ibyatezaga Imana itunganye kandi yera ishyari, ntibyahishuwe. Umunyabushakashatsi Mukuru w’imitima azi icyaha cyose gikorerwa mu ibanga n’abakora ibibi. Abo bantu bageraho bakumva batekanye mu buriganya bwabo, kandi kubera kwihangana kwayo bakavuga bati: Uwiteka ntabibona; maze bagakora nk’aho yaretse isi. Ariko azagaragaza uburyarya bwabo kandi azashyira ahagaragara imbere y’abandi ibyo byaha bari baritondeye cyane guhisha.

“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.

“Bukulu bwa kifo, wa ulemu, oba wa magezi ag’omu nsi tebulirinda bantu okwewaayo ku ssaddaaka y’emisingi bwe balekebwa emitima gyabwe egy’obulimba. Abo abaali batwalibwa ng’abasaanira era abatuukirivu balabika okuba abakulembeze mu bujeemu n’ebyokulabirako mu butafaayo ne mu kukozesa bubi okusaasira kwa Katonda. Ekkubo lyabwe ery’obubi taligumiikiriza nate, era mu busungu bwe abakolako awatali kusaasira.

“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.

“Bwana huiondoa uwepo Wake kwa kusita kutoka kwa wale ambao wamebarikiwa kwa nuru kuu na ambao wamehisi nguvu ya neno katika kuwahudumia wengine. Hapo kwanza walikuwa watumishi Wake waaminifu, waliopendelewa kwa uwepo Wake na uongozi Wake; lakini wakamwacha, wakawaongoza wengine katika upotovu, na kwa hiyo wakawekwa chini ya kutoridhika kwa kimungu.” Testimonies, volume 5, 211, 212.