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.”
Kare ma aryo me Adventism me Laodicea obino i 1888, kede kare en kityeko yaro ne ki alama i Ezekiel goc aboro calo tim marac ma aryo, ma kityeko yaro ne ki “odii pa cal mame.”
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.
Ento adonyo ka aneno; nen, kit weng pa gin ma gituki i piny, ki le ma pe kimaro, ki lik weng pa ot pa Israel, gicoyo gi i ol i tung weng. Ci i anyimgi nongo tye ludito 70 pa ot pa Israel, ki i tunggi nongo tye Jaazaniah, wodi pa Shaphan, ka dano keken otye ki censer pa en i lwete; ci kot ma matek me mo obino malo. Ci owaco bot an ni, Wod pa dano, ineno gin ma ludito pa ot pa Israel timo i ocel, dano keken i od pa lik pa en? Pien gi waco ni, Rwot pe oneno wa; Rwot otyeko woko piny. 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.
Ot me yaro me wic onyutu mung marac ma i iye cwinya pa jo ma kitiyo gi calo ludito me kare macon, kendo gi kelo marac eni pe keken i ot pa wicgi, ento bende i ot me kabedo maleng pa Lubanga.
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.
Pe i di kwon pa ngat ma tye ki wang marac; pe bene i mito mere pa en ma maler. Pien ka oparo i cwiny, en obedo kamano: “Di ki myen,” en owaco bot in; ento cwinyne pe tye ki in. Proverbs 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.
Marac pa od me cal onongo ocoyo i tung pa ot pa Lubanga, kacel ki i tung pa wii pa jo macon. Od me cal ma i kuc me kwer me aryo i buk Ezekiel, kabit aboro, gi tyer calo dul me aryo pa Laodicean Adventism; kede i kwer angwen, kwer me aryo omedo kare mapol me nyutu kwer me dul weng, kadi bed ni kwer angwen weng ginyutone calo tic ma gityeko timo gi jo ma ki myero bedo jogwoko pa jo.
“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.
Alama me lonyo dong kicako i wi jo ma ‘gicemo ki giyoo pi tim me moŋ weng ma tye kitim.’ Kombedi malak me tho oceto woko, ma i neno Ezekiel kityero calo dano ma gibedo ki gik me juko; kigi miyo gigi cik ni: ‘Wer ducu ludito ki lutino, nyeko, lutino matidi, ki dako; ento pe ibikurem cing bot dano mo ma alama tye i wi ne; ki caki i kabedo maleng pa An.’ Nabi owaco ni: ‘Gicako ki ludito ma atir ma tye i anyim ot.’ Ezekiel 9:1-6. Tic me kwanyo woko cako i botgi ma giywako ni gin latic pa lamo me gwoko cwinya pa dano. Jogi me gwoko mape ada gin ma cako poto. Pe tye ngat mo me timo kica onyo weko. Laco, dako, nyeko, ki lutino matidi, githo kacel. The Great Controversy, 656.
The rebellion that marks the arrival of the second generation is specifically associated with the leadership of Laodicean Adventism, as fulfilled at the 1888 General Conference meeting in Minneapolis. It is represented by the expression “ancients of the house of Israel” and also by the “seventy men.” It was seventy elders that were associated with the work of Moses, and Jesus’ second group of disciples consisted of seventy men. “Seventy” represents leadership, as does “the ancients.” The second abomination places an extra emphasis upon the leadership, and in so doing it places the emphasis upon the abomination as being associated with a corporate rebellion of the leadership.
Bal me dwoko wi ma nyutu obino pa pok aryo orwate maber ki laloc me Laodicean Adventism, katic ma tyeko nenone i meeting me General Conference me 1888 i Minneapolis. Ki nyuto ne ki leb “ludito pa ot pa Israel” dok kede “lacoo 70.” En aye ludito 70 ma orwate ki tic pa Moses, dok dul me aryo pa lubu pa Yesu obedo ki lacoo 70. “70” nyutu dul pa laloc, calo “ludito” bene. Abomination me aryo kelo dwong i dul pa laloc, dok i timo mano oketo dwong i abomination calo rwate ki bal me dwoko wi me dul pa laloc.
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.
I tung ladito 70 ocungo “Jaazaniah, wod Shaphan.” Tyen pa nying “Jaazaniah” en “ma Lubanga owinyo”; ki en nyutu jotel ma gi okany i cawa keken ma Lubanga onongo tye ka waco, pien en owinyo Lubanga, ento pe ogamo winyo, pien owaco ni Lubanga oweyo jo mere, ki ni Lubanga pe oneno gini ma tye ka time i od me imung. Jaazaniah en “wod Shaphan,” ki tyen pa nying “Shaphan” en “kano i imung.” Kit pa rek mar aryo nyutu okanyo pa jotel ma gi okany i cawa keken ma Lubanga onongo tye ka waco, ki gi geno ni Lubanga pe oneno onyo pe ogwoko ticgi.
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.
Sista White ocoyo ni Lubanga onyuto ne lok me waci pa ludito me Adventism me Laodicea i cawa me Konferens Madit me 1888. I Konferens Madit me 1888, Lubanga onyuto Sista White dul pa ludito ma gi otimo keken ka gi paro ni Lubanga pe tye ka winyo. Kany, i mung i yie otgi, gi owaco marac ikom Sista White, wode, ki Ludito Jones ki Waggoner. Gi geno ni gi twero waco labongo gengo, pien Lubanga pe twero neno gi i yie pot-otgi me keken; ento Lubanga onyuto lanabi dako lok me waci magi pire kene. Gin tye i dul me lwak acel, ki lok ma kinyutu, gi tye ka winyo kwena me kot me agiki, ento gi pe oyie me winyo.
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?
Ngo mane ma otyeko yubo dul pa laloc ma onyuto kweko twero ma oyang aperi matwal i 1888, ma Sista White opoko kwede kweko twero pa Korah, Dathan ki Abiram?
“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.
Ka Roho Maleng omii in lero, ibineno tim marac weng ma i Minneapolis macalo gin obedo keken, macalo Lubanga oneno pigi. Ka pe abineno in dok odoco i piny man, bed i ngec ni amii in kica pi peko ki apuk me cwiny ma ikelo i an labongo gin mo keken. Ento pi cwiny in, ki pi En ma otho pi in, amito ni in ineno ki imiyo ngec pi bal mamegi. In ocako bedo acel ki jo ma gengo Roho pa Lubanga. Onongo itye ki adwogi weng ma imito me ngeyo ni Rwot tye katimo tic ki cing pa Lacoo Jones ki Waggoner; ento pe iyaro lero; ci inge me cwinya ma iyiko, ki lok ma iwaco i kom ada, pe inongo cwiny ni i tye otum me miyo ngec ni in otimo marac, ni jo man obedo ki ngec ma Lubanga omiyo, in icayo piny i ngec en gi jo ma okelo ngec.
“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.
Con pe aneno ikom jo wa cwiny ma kongo pi komgi keken, ki pe rwate me akwano ki moko lamal, macalo ma onyuto i Minneapolis. Kimiyo aneno ni: pe tye acel keken i dul ma gi gwoko lamo i cwinygi ma onyuto i kube mane, ma obino dok nongo lamal ma obaro maber me nyutu bedo ma ber pa adiera ma kicwalo botgi ki polo, nyaka gi dwoko otito gi piny ki gimik moko ni pe Lamo pa Lubanga en ma omiyo gi, ento pukgi ki cwinygi opong ki kica. Rwot ohero obino piny botgi, me ogwedogi ki ocobogi i dwogo gi i richo, ento pe giyero winyo. Ginen ki Lamo acel keken ma omiyo Korah, Dathan, ki Abiram timo kamaloyo. Jo Israel magi gi keto cwiny matek me giko lok ada weng ma onongo bi nyutu ni gitye i bal, ki gidok gidonyo dang i yoo me ngwec, nyaka jo mapol gikwongo woko ki bino kacel ki gi.
“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.
Jo man gin ngene? Pe jo ma pe gitye ki teko, pe jo ma pe gitye ki ngec, pe jo ma pe gilolo wicgi. I dwoko cing man, nonge rwodi 250 ma ginenge maber i dul, jo ma nyinggi tye maber. Wac megi obedo ngo? “Dul weng en maleng, gin acel-acel, kede Ladit tye i tunggi: ento pingo un yiko wii un malo i kom dul pa Ladit?” [Numbers 16:3]. Ka Korah kede jo ma obedo kwede gi otho i kom cato pa Lubanga, jo ma gi ogoyo bol gi pe oneno lima pa Ladit i tic ma lamal man. I ceng mukene, dul weng okelo wac bot Moses ki Aaron, “Un ubego jo pa Ladit” [Verse 41], ki kwor marac obito i dul, ki gi otho ma okato 14,000.
“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.
Ka acano me aa woko ki Minneapolis, malaika pa Rwot obedo itung an kadi owaco ni: ‘Pe kamano; Lubanga tye ki tic pi in me timo kany. Jogi tye katic i kit pa kubo pa Kora, Datan, ki Abiram. Ane atye aketo in i kabedo mamegi ma atir; ento jo ma pe tye i mera pe gibino yaro ne; pe gibino winyo laloc mamegi; ento abi bedo ki in; kica na ki twero na gibino cwako in. Pe in gin gicayo, ento lutic na ki lok ma akobo bot joga. Gicayo lok pa Rwot. Satan okano wanggi ki ogweyo paro ma atir pa gi; ka pe cwiny acel acel obale ki kwer man—bedo cingi ma pe kiyubu maleng ma tye ka cayo Roho pa Lubanga—gubino wot i duc. Abi kwanyo yang me lero ki kabedo ne ka pe gubale ki gubed dok, wek amedgi. Gityeko potogi wanggi me loyo. Pe gin weno Lubanga onyutu Roho Ne ki Twero Ne; pien gitye ki roho me ywayo ki cayo bot lok na. Bedo cwec, timo pa pe-ber, ywaya ki yabo tye kitimo kare weng. Pe gicido cwinya gi me yenya. Giwoto i lanyut me mac ma giloro kene, ka pe gubale gubino codo i piang. Mano ni Rwot owaco: Bed itung tic mamegi; pien an atye ki in, pe abi weko in, pe abi lalo in.’ Lok magi pa Lubanga pe atemo weko.
“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.
Ler ocako yaro maber ki maleng i Battle Creek; ento ngat mane i bot jo ma otimo buk i dul pa Minneapolis obino bot ler ki oyudo gin ma opong maber me adiera ma Rwot ocwalo bot-gi ki bot polo? Angat mane ogwoko wot ki wot kwede Ladero, Yesu Kristo? Angat mane oyar opong cwalo lok me balo—paco ma pe adier, bwon wange, cira ki paro marac, ki dwoko wi i adiera? Pe ngat keken; kacel pien pi kare madwong gi orwate me yaro ler, o weko gi i nyuma maber; pe gi med i ng’wono ki i ngec me Kristo Yesu Rwot wa. Pe gi nongo ng’wono ma mite, ma gin onongo twero nongo, ma onwongo me weko gi bedo gi teko i temo pa dini.
“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.
Kit ma gicako i Minneapolis nen calo ogengo ma pe romo loyo, ma i rwom madit omoogi i but jo ma pe gene, jo ma kwayo penyi, kede jo ma giyabo atir ki twero pa Lubanga. Ka tuk ma tek mukene obino, jo ma pi kare madir gitye ka gengo lok me atir ma mapol mapol be gitemo dok i jami ma gibelonye atir nining; ki be bedo tek pi gi me kawo gin ma aa ki i Lubanga, ka giyabo gin ma aa ki i twero me otela. Ema koka, yoo ma keken ma obedo maber pi gi en ni wot ki cwiny malac, gitimo yoo ma atir pi cenggi, pi pe jo ma tye ki peko i cenggi kikwayo gi woko ki i yoo. En gin madit tutwal jo mene ma wa bedo kwedgi: ka en ki jo ma woto kwede Lubanga, ma gene kede geno Iye, onyo ki jo ma giyaro ngec megi ma gi paro ni en, gitye woto i nyut me mac ma gi cako pire keken.
“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.
Kare, kweg, ki tic ma mito me gengo teko pa gin ma otico ka gengo lok me adier, otyeko bedo lacer marac atek; pien wa nongo obedo anyim i ngec me cwiny pi higa mapol; ci jo mapol mapol nongo omede i kanisa ka gin ma myero ne wotho i ler gimedo wotho nyim me ngeyo Rwot, pi gubed ginen ni wothone kityeko yubu maber calo okinyi. Ento ka ki myero liyo tic mapol atek i kanisa keken me gengo teko pa lutic ma odong obedo calo wang kidi me giraneti kun gengo adiera ma Lubanga cwalo bot jo pa En, piny odong i otum mapatpat ki ler.
“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.
Lubanga onongo mito ni lagwoko myero gichung, ki dwon acel gicwalo kwene ma kicimo te, miyo opuk dwon ma atir, pi jogi weng gikube i kabedo me ticgi ki gitim cinggi i tic madit. Ci lero ma tek, ma atir, me malaika mapat ma o aa ki polo piny, ki twero madit, onongo obedo ocweyo piny weng ki ler pa en. Wadok otuk i higa mapol; ki jo ma gichung i oteng ci gigeno wot anyim pa kwene adaa man ma Lubanga onongo mito ni myero owuoke ki dul ma i Minneapolis calo lampu ma tye ka turo, gibedo ki mito me yiko piny cwinygi i bot Lubanga, ki nen ki ngene kit ma tic otyeko ogengo pi oteng me wiigi ki cwinygi ma mac.
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.”
Ngo ma omiyo dul pa ladito onyutu cobo atir piny i 1888, ma Sista White oyiko ne calo cobo pa Korah, Dathan ki Abiram? Lagam, pe tye con, tye iye i cobo me 1863, ma otero yo pi gin ma gicwaco Ezekiel ni obedo tim marac mapol loyo. Gweyo "seven times" me Levitiku 26, ki kelo cal ma pe atir, bimiyo myero gudo ma pe atir me 1863. Kamano, Miller bino neno yat me wel me iye gicuyo woko, ka giketo rwaki i wi-gi, ki yat me wel ma pe atir ki sente ma pe atir. Lok pa lobo owaco ni, "lok me con gicoyo ki jo ma loyo."
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.
Kadi pe gi obedo gin ma otyeko lweny ada, joo ma tye kitero Church Adventist me Laodicea gi oketo kare ki teko me yubo lok pa con ma gwoko malo dwoko-bedo marac ma dong mede i kare pa dul angwen, i temo me keto dwoko-bedo en i cal ma peya tutwal ki lok pa con atir ma kicono ki malaika me polo. Loko lok pa con obedo kit ma rwate pa Jesuit pa Church Catholic, ki loko lok pa con obedo tic ma pire tek pa joma cono lok pa con pa Adventist me Laodicea. Lok ma kicono kombedi ki ‘joma cono lok pa con’ pa Adventist me Laodicea ikom Minneapolis General Conference session, obedo aporo ma macalo maber me loko lok pa con.
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.
Twero bedo ni i konferens meno bene ne tye jo manok me gibalo cik ma lacen gubedo dwogo i cwiny; ento jami ma pe rwate ki cik pe twero kwanyo woko cik. Sister White kigamo ni obed kany ki coyo lok me lwak, pien balo cik pa Korah, Dathan ki Abiram tye ka dwogo time. Ka jo me lok me kare mukato pa Advenit gityeko yubo coyo lok me atir i kom ka pwony me bedo kakare ki yie gityeko ngene onyo pe gityeko ngene; gibal onyo pe gibal, onyo lacen giketo, ento mano obedo weko lok ma ki mi gi Lamo Maleng pi balo cik ma kiloko calo pa Korah, Dathan ki Abiram.
Which of those three rebels did Moses’ record show was afterward repentant and accepted back in the leadership with Moses?
En ngat mane i iye gigi adek ma gubedo jo ma dwoko wi Moses, ma ki ngeyo i coc pa Moses ni lacen onyube cwiny kede giamo dok i riyo kwede Moses?
“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.
Korah, ladit me tic man, onongo obedo Lawi, i kaka pa Kohath, kede obedo ki anywolo ki Moses; en obedo ngat ma ki twero ci ki nying i piny. Ka kicayo ne me tic i Tabanako, onongo pe kicwiny ki kabedo ne, ci ocako mito kiti madit pa kabedo me jojajolo. Keto kabedo me jojajolo bot Aaron ki ot pa en, ma i kare mukato onongo obelongo bot wuowi ma acaki i ot weng, ocako kelo luny me cwiny ki pe kicwiny; ci pi kare mo, Korah onongo i mung ogamo woko twero pa Moses ki Aaron, ento pe onongo otimo kit ma openyo mo keken me gonyo. Me agiki, ocano tam ma lacal me bolo woko twero pa lobo ki twero pa dini keken. Pe onongo ojuki me nongo jo ma cwinygi rwate ki en. Piny macok ki hema pa Korah ki jo Kohath, i but me tung me Sut pa Tabanako, onongo nonge cung pa dul pa Reuben; hema pa Dathan ki Abiram, ladit aryo me dul man, onongo obedo piny macok ki hema pa Korah. Ladit man gi yot ogwoko kacel i tam me mito kiti madit pa en. Ka ne gin i lwak pa wuowi madit pa Jacob, giyaro ni twero pa lobo obelongo botgi, ci gicimo cwiny me bolo ki Korah kiti madit pa kabedo me jojajolo.
“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.
Kit me cwiny i tung jo onongo konyo puro pa Korah. I ruc cwinya me bedo pe calo ma gi geno, gin ma con—yubu cwiny me penyo, dwaro marac, ki pe-hero—odwogo; doki cobo gi giketo i bot lating’ pa gi ma tye ki cwinya matir. Jo Israel onongo kare kare gi wiloo ni gi tye ki cwalo pa Lubanga. Gi wiloo ni Malaika me Kica obedo lating’ pa gi ma pe itwero neno, ni, ma kigamo kwede i otuke me kolim, bedo pa Kristo onongo wot i anyimgi, kede ni ki bot En, Mose onwongo cwako yore weng pa timo.
“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.
Pe gin mito bedo piny ikom cik ma matek ma nyuto ni myero gubed weng ojuk i lobo ma pe tye kwede dano; pien, gibedo maber me yubo yore weng me geno ni pe obedo Lubanga ento Moses ma obedo ka cayo gi, ki ma otyeko waco kwena pa gi. Tic ma maber mapol pa dano ma cwiny piny loyo i piny pe onongo twero kweyo poto cik pa jo man; ki kadi lacar me kec pa Lubanga ikom poto marac ma gi timo con dong tye i wanggi i lwakgi ma opoto ki i gin ma orem iye, pe gi keto ngec man i cwinygi. Dok temo ogolo gi. 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.
Adventism pa Laodicea ocako i mwaka 1856, ci i mwaka 1863 obedo Kanisa Adventist pa Laodicea ma kityubo i cik. Calo ma kiwaco con i coc me con, pe tye lagam ma kicwalo ki Lamo ma nyutu ni Laodicea i kare mo keken obinongo lagwok. Pe romo nongo lagwok ka pe opong dwogo ki kit ne, kede oyie rwom ma Philadelphia nyutu. Laodicea obedo lwak pa dano ma kipoko gi, ki yweyo gi ki i lwak pa Rwot. Macalo Kanisa pa Laodicea, Lamo nyutu ni kanisa ne kigero ni obi yaro i cogo calo Israel me con.
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.
Ŋa ikom jo ma gikwero woko i Isra’el me con mane giyuto i laar pi mwaka piero angwen, ci dong gine donyo i Piny ma Kigamo? Pe ngat acel, ci yuto pa gi obedo cal pa yuto pa Isra’el me kombedi.
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.
Ogamo pa Kora, Datan ki Abiram (ma otyeko ranyisi ogamo me 1888), ocake i kom pe giywayo rwom ma oketo bot jo, ma omiyo gi wot wot i thim pi hito 40. Ogamo me 1888, ocake i kom yabo woko pa laloc bot ngec ma kinyutu ma oyaro gi ni gin Laodicea, ma omiyo gi wot i thim pi hito mapol mukene pien pe giwinyo cik.
“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.
Ngec ma A. T. Jones ki E. J. Waggoner omiyo wa obedo ngec pa Lubanga ma bot kanisa pa Laodicea, kadong peko madit obedo bot dano mo keken ma yaro ni ogeno adwogi, ento pe nyiso bot jo mukene kome ler ma Lubanga omiyo. 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.
Joladit me cawa macon, ma myero obedo lagwoko pa lwak i mwaka 1888, gi geno ni gi obedo “maber tutwal ki jami ma dong ocokore.” Wabiparo ngo ma ocweyo kit man i enyim 1888, i coc malubo.
“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.
Cwinya obedo ki peko madwong tutwal kun aneno ni oyot keken dano mogo ma kityeko nongo ler ki adiera gubedo yiko bwak pa Lacwe, ka gimar ki kwer ma pe adiera. Ka dano giywayo woko ki alama me yore ma Rwot oketo pi wa me ngeyo kabedo wa, calo ma kicoyo iye i porofesi, gubedo wot, pe gi ngeyo ka gidhi ange.
“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.
Apenye ni keto wii ma adier romo dwoko woko mo keken? Tem i buk Patriarchs and Prophets me keto wii pa Kora, Dathan, ki Abiram. Keto wii man onyek, okato cing ma loyo dano aryo. Giketo tegi gi laco madit 250 pa lwak, dano ma tye ki nying maber. Mii keto wii nying ma atura, ki weko gen nying ma atura; ci par ni pire tek pa dano pa Lubanga me con, kwede jami weng ma pe olare, gicoyo adier wek otyeko roko i gin ma otime. Coc me Lok pa Lubanga owaco ni, ‘Jami man ... gicoyo pi poko wa, ma agiki pa piny oroko botwa.’ Ento ka lacok ki nyako ma gitye ki ngec pa ada otyeko ngolo kure ki Lategi Madit, dok gicwalo ladit ma madit pa weko gen ka gicoyo nyingne Kristo, Maber pa Kica pa wa, pien pe giriye piny i buru pa ada. Pe giromo yaro gin ma welo maber ki gin ma pe welo.
“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.
Kwanu poro ma omiyo mapol i Lok pa Lubanga pi lanabi ma pe adaa, ma bibino ki lokgi me bal, ki ka romo, bibwolo jo ma Lubanga aye oyerogi keken. Kun poro magi, ngo peko ma timo ni kereke pe romo nyutu maber ma en adaa ki ma pe adaa? Jo weng ma i kit mo keken gubityeko gubwol calo eni, myero gubed piny i wang Lubanga, ki gilok cwinygi ki adaa, pien guwot moyot ki gikelo gi i yore marac. Pe ginyutu maber dwon pa Lami adaa ki dwon pa ngat ma pe ginen. Wek jo weng calo gin eni gidwogo neno chapta man i wotgi.
“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.’
Pi higa ma okato apar abicel, Lubanga tye ka miyo jo pa En ngwec kit waci me Roho pa En. Kombedi, dong kiweyo ni laco manok kede dako gi me kwanyo woko bwoli ikom kanisa weng pa jo yie, ka gi waco ni Mrs. White obedo lajwako ki jobwoli? “Ki ticgi binenyogi.”
“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.
Jogi ma twero weko woko alama ki nyutu weng ma Lubanga omiyo gi, ki loko kica meno obed chira, myero gilwilwil pi gwoko cwinya gi keken maber. Otung lacgi bi kwanyo ki kabedo ne ka pe gilok cwinya. Rwot ogoye me cwiny. Alama me adwogi, me kwena pa malaika acel, aryo, ki adek, kityeko weko obito i pobo. Ka weko jogo me gwoko dul giloro jo i bal calo man, Lubanga bi woko cwinya mapat pat pi pe gi tye ki yaro maber me ngeyo kit kwed ma kityeko miyo i tug me diech pa Iye.
“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.
Dwoko woko ki yie otime mapol, kede Rwot oweko gin ma kit man medo i kare macon, me yaro ni pi yot tutwal jo mamegi bi gonyo gi ka gengo i lok pa dano, pe giyenyo Kitap pa Lubanga pi gi kene, calo Bereans ma lamal otimo, me neno ka gin eni obedo kamano. Kede Rwot oweko gin calo man otime, pi kimiyo lok me ceg ni gin macalo man bi time.
“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.’
Weko cik kede golo yie tye i yamo ma wan kume. Gi bi poyo wiyi wa, ka pe ki yie wa cwal cwinya wa ma pe twero i lwet Kristo. Ka dano kombedi tye yot me kelo gi woko i yo marac, gicungi nining ka Setani obi timo calo Kristo, kede obi timo kit gin ma pire tek? Ngo ma pe bi wiyi muko i nyutu ma pe adier pa en i kare meno—ka okwedo ni en Kristo, kun en keken obedo Setani ma oketo pire calo Kristo, kede macalo ni tye timo tic pa Kristo? Ngo ma bi gwoko jo pa Lubanga wek pe girwate bot Kristo me bur? 'Pe ilubo gi.'
“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.
Myero ngene pwonye maber ki poya. Jo ma kiyero me yaro lok ma atir myero gibed ki anka ma kidongo piny; ci yiegi biredo piny ikom yamo ki kot ma matek, pien anka odongi yiegi maber. Bwola bimedo, ki wayero luongo kwer ki nying atir. Wayero otingo anyim, ka wayub lakar weng. I lweny man pe wa cako me rwany ki jo kende keken, ento bende ki jo me loch ki jo me twero. Pe wa rwenyo ikom ringo ki remo. Wek Efezo 6:10-18 okwan ki poya ki dwong me cwiny i kerek wa. Notebook Leaflets, 57, 58.