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.”
Ny taranaka faharoan’ny Advantisma Laodikeana dia tonga tamin’ny taona 1888, ary io taranaka io dia aseho ara-panoharana ao amin’ny Ezekiela toko faha-valo, ho fahavetavetana faharoa, izay asehon’ny “efi-tranon’ny sariny.”
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.
Dia niditra aho ka nahita; ary indro, ny endriky ny zava-mandady rehetra, sy ny biby vetaveta, ary ny sampy rehetra an'ny taranak'Isiraely, voasoritra manodidina teo amin'ny rindrina. Ary nisy lehilahy fito-polo tamin'ny loholon'ny taranak'Isiraely nitsangana teo anatrehany, ary Jaazania zanak'i Safana nitsangana teo afovoany; samy nitana ny fitondrana emboka manitra teny an-tanany avy izy rehetra; ary niakatra ny rahona matevin'ny emboka manitra. Dia hoy Izy tamiko: Ry zanak'olona, efa hitanao va izay ataon'ny loholon'ny taranak'Isiraely ao amin'ny maizina, samy ao amin'ny efitranon'ny sariny avy? fa hoy izy: Tsy hitan'i Jehovah isika; efa nahafoy ny tany Jehovah. Ezekiela 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.
Efitranon’ny sary an-tsaina no maneho ireo tsiambaratelo ratsy ao anatin’ny fon’ireo izay aseho ho loholona fahiny, ary izany faharatsiana izany indrindra no nentiny niditra, tsy tao amin’ny efitranon’ny sainy ihany, fa tao amin’ny efitranon’ny fitoeran’Andriamanitra koa.
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.
Aza mihinana ny mofon’izay manana maso ratsy, ary aza maniry ny hanina matsiro eo anoloany; fa tahaka izay heveriny ao am-pony no maha-izy azy: “Mihinàna sy misotroa,” hoy izy aminao; nefa ny fony tsy momba anao. Ohabolana 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.
Ny faharatsian’ireo efitranon’ny sary an-tsaina dia voasoratra eo amin’ny mandan’ny tempoly sy eo amin’ny mandan’ny sain’ireo loholona. Ireo efitra miafina feno sary an-tsaina ao amin’ny fahavetavetana faharoa ao amin’ny Ezekiela toko faha-valo dia maneho ny taranaka faharoan’ny Advantisma Laodiseana, ary amin’ireo fahavetavetana efatra, ny fahavetavetana faharoa no omena fotoana bebe kokoa hanamafisana fikomiana iombonana, na dia ireo fahavetavetana efatra aza dia aseho ho tanterahin’ireo lehilahy izay tokony ho mpiambina ny vahoaka.
“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.
“Napetraka tamin’ireo izay ‘misento sy mitaraina noho ny fahavetavetana rehetra atao’ ny mariky ny fanafahana. Ankehitriny dia mivoaka ilay anjelin’ny fahafatesana, izay aseho ao amin’ny fahitan’i Ezekiela amin’ireo lehilahy mitondra fiadian’ny famonoana, izay nomena izao didy izao: ‘Vonoy tsy misy indrafo ny antitra sy ny tanora, ny tovovavy, ny zaza madinika ary ny vehivavy; fa aza manakaiky izay lehilahy manana ny marika; ary atombohy eo amin’ny fitoerako masina.’ Hoy ny mpaminany: ‘Dia natombony tamin’ireo anti-panahy izay teo anoloan’ny trano izany.’ Ezekiela 9:1–6. Ny asan’ny fandringanana dia manomboka eo amin’ireo izay nilaza ho mpiambina ara-panahin’ny vahoaka. Ireo mpiambina sandoka no voalohany ho lavo. Tsy misy hiantra na hamela. Lehilahy, vehivavy, tovovavy ary zaza madinika no miara-maty.” 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.
Ny fikomiana izay manamarika ny fahatongavan’ny taranaka faharoa dia ampifandraisina manokana amin’ny fitarihan’ny Advantisma Laodiseana, araka ny fahatanterahany tamin’ny fivorian’ny Fihaonambe Lehibe tamin’ny taona 1888 tany Minneapolis. Asehon’ny fitenenana hoe “loholon’ny taranak’Israely” izany, ary koa amin’ny hoe “lehilahy fito-polo.” Loholona fito-polo no nifandray tamin’ny asan’i Mosesy, ary ny antokon’ny mpianatr’i Jesosy faharoa dia nisy lehilahy fito-polo. Ny “fito-polo” dia maneho fitarihana, tahaka ny ataon’ny hoe “ny loholona.” Ny fahavetavetana faharoa dia mametraka fanamafisana fanampiny eo amin’ny fitarihana, ary amin’izany dia apetrany eo amin’ny fahavetavetana ny fanamafisana ho mifandray amin’ny fikomiana iarahan’ny fitarihana amin’ny maha-vondrona azy.
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.
Teo afovoan’ireo loholona fahiny fitopolo no nijoroan’i “Jaazania zanak’i Safana.” Ny anarana hoe “Jaazania” dia midika hoe “ren’Andriamanitra”, ary izy no misolo tena fitarihana iray izay nikomy tamin’ilay fotoana indrindra izay nitenenan’Andriamanitra, satria nandre an’Andriamanitra izy, nefa tsy nety nihaino, fa nilaza izy fa efa nahafoy ny olony Andriamanitra, ary tsy hitan’Andriamanitra izay nitranga tao amin’ireo efi-trano miafina. Jaazania dia “zanak’i Safana,” ary ny anarana hoe “Safana” dia midika hoe “manafina”. Ny sehatry ny taranaka faharoa dia misolo tena fikomian’ny mpitarika izay nikomy tamin’ilay fotoana indrindra izay nitenenan’Andriamanitra, ary nino izy ireo fa tsy hitan’Andriamanitra na tsy raharahainy ny nataony.
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.
Nosoratan’i Ranabavy White fa naseho taminy ny resadresaky ny fitarihan’ny Advantisma Laodiseana nandritra ny Fivoriambe Lehibe tamin’ny taona 1888. Tamin’ny Fivoriambe Lehibe 1888 dia nasehon’Andriamanitra an-dRanabavy White ny fivorian’ireo mpitondra, izay nataon’izy ireo samy irery rehefa nihevitra izy fa tsy nihaino Andriamanitra. Tao, tao anatin’ny tsiambaratelon’ny efitranony, no nitenenany ratsy an-dRanabavy White sy ny zanany lahy ary ny Loholona Jones sy Waggoner. Nino izy ireo fa afaka niteny malalaka, satria tsy hitan’Andriamanitra tao amin’ny fonenany manokana izy; nefa nasehon’Andriamanitra tamin’ilay mpaminanivavy ireo resaka ireo indrindra. Tao anatin’ny fivoriana iombonana izy ireo, ary araka ny tsindrimandry dia nandre ny hafatry ny ranonorana farany, kanefa tsy nety nihaino.
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?
Inona no niteraka fitarihana iray izay naneho fikomiana mibaribary toy izany tamin’ny 1888, ka noharin’i Rahavavy White tamin’ny fikomian’i Kora, Datana ary Abirama?
“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.
“Rehefa hazavain’ny Fanahy Masina ianao, dia ho hitanao araka ny maha-izy azy avokoa izany faharatsiana rehetra tany Minneapolis izany, araka ny fijerin’Andriamanitra azy. Raha tsy hahita anao intsony aho eto amin’ity izao tontolo izao ity, dia aoka ho fantatrao tsara fa mamela anao aho ny alahelo sy ny fahoriana ary ny vesatry ny fanahy izay nentinao tamiko tsy amin’antony akory. Kanefa noho ny amin’ny fanahinao, noho ny amin’Ilay maty ho anao, dia tiako ho hitanao sy hiekenao ny fahadisoanao. Niaraka tokoa ianao tamin’ireo izay nanohitra ny Fanahin’Andriamanitra. Efa nanananao ny porofo rehetra nilainao ianao fa ny Tompo dia niasa tamin’ny alalan’ny Rahalahy Jones sy Waggoner; nefa tsy noraisinao ny mazava; ary rehefa avy nankamamy ireo fihetseham-po ireo sy niteny teny hanohitra ny fahamarinana ianao, dia tsy vonona ny hiaiky fa efa nanao ratsy, fa ireo lehilahy ireo dia nanana hafatra avy tamin’Andriamanitra, ary ianao dia nanamaivana ny hafatra sy ireo mpitondra hafatra.”
“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.
“Tsy mbola nahita mihitsy aho teo anivon’ny vahoakantsika fiheveran-tena ho ampy sy mafy orina toy izany, mbamin’ny tsy fahavononana handray sy hanaiky ny mazava, tahaka izay naseho tany Minneapolis. Naseho tamiko fa tsy hisy na dia iray aza tamin’ireo antokon’olona izay nitaiza sy nitahiry ny toe-panahy naseho tamin’izany fivoriana izany hahazo indray fahazavana mazava hanavahana ny hasarobidin’ny fahamarinana izay nalefa taminy avy any an-danitra, mandra-panetreny ny fireharehany sy hibabohany fa tsy ny Fanahin’Andriamanitra no nanosika azy, fa ny sainy sy ny fony dia feno fitsarana an-tendrony. Naniry ny Tompo hanatona azy ireo, hitahy azy, ary hanasitrana azy amin’ny fihemorany; nefa tsy nety nihaino izy. Ny fanahy iray ihany no nanosika azy, dia ilay fanahy izay nanentana an’i Kora sy Datana ary Abirama. Ireo lehilahy ireo teo amin’ny Isiraely dia tapa-kevitra ny hanohitra ny porofo rehetra izay hampiseho fa diso izy, ary nandroso hatrany hatrany tamin’ny lalan’ny tsy fankatoavany mandra-pahatongan’ny maro ho voasarika hiala ka hampiray tena aminy.”
“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.
“Iza moa ireo? Tsy ireo malemy, tsy ireo tsy mahalala, tsy ireo tsy nohazavaina. Tao anatin’izany fikomiana izany dia nisy andriana roa-jato sy dimam-polo, malaza teo amin’ny fiangonana, lehilahy nalaza. Inona no vavolombelony? ‘Masina ny fiangonana rehetra, samy masina avokoa izy rehetra, ary Jehovah dia eo aminy: koa nahoana ianareo no manandra-tena ho ambonin’ny fiangonan’i Jehovah?’ [Nomery 16:3]. Rehefa levona teo ambanin’ny fitsaran’Andriamanitra Kora sy ireo namany, dia tsy hitan’ny vahoaka izay voafitany ny tanan’i Jehovah tao amin’izany fahagagana izany. Ny ampitso maraina dia niampanga an’i Mosesy sy Arona ny fiangonana rehetra ka nanao hoe: ‘Ianareo no namono ny vahoakan’i Jehovah’ [Andininy 41], ary namely ny fiangonana ny areti-mandringana, ka maherin’ny efatra ambin’ny folo arivo no levona.
“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.
“Rehefa nikasa hiala tao Minneapolis aho, dia nitsangana teo anilako ny anjelin’i Jehovah ka nanao hoe: ‘Tsy izany; fa manana asa hataonao amin’ity toerana ity Andriamanitra. Manao indray ny fikomian’i Kora sy Datana ary Abirama ny olona. Efa napetrako amin’ny toerana sahaza anao ianao, nefa ireo izay tsy ao amin’ny mazava dia tsy hanaiky izany; tsy hihaino ny fijoroanao ho vavolombelona izy; kanefa homba anao Aho; ny fahasoavako sy ny heriko no hanohana anao. Tsy ianao no tsinontsinoaviny, fa ny iraka sy ny hafatra izay alefako ho amin’ny oloko. Naneho fanamavoana ny tenin’i Jehovah izy. Efa nohamafisin’i Satana ny masony ka navozony ny fitsarany; ary raha tsy hibebaka amin’izany fahotany izany ny fanahy rehetra, dia izany fahaleovantena tsy nohamasinina izany, izay manao tsinontsinona ny Fanahin’Andriamanitra, no hahatonga azy handeha ao amin’ny maizina. Hesoriko amin’ny toerany ny fanaovan-jiro, raha tsy mibebaka sy miova fo izy, mba hahazoako manasitrana azy. Nohamaizininy ny masony ara-panahy. Tsy tiany hanehoan’Andriamanitra ny Fanahiny sy ny heriny; fa manana fanahy maneso sy rikoriko amin’ny teniko izy. Ny fahamaivanan-tsaina sy ny filalaovana sy ny vazivazy ary ny hatsikana dia fanaony isan’andro. Tsy napetrany hitady Ahy ny fony. Mandeha amin’ny pitik’afo natsangany ihany izy, ary raha tsy mibebaka dia handry amin’ny fahoriana. Izao no lazain’i Jehovah: Mitoera eo amin’ny toeram-piandrasanao amin’ny adidy; fa Izaho momba anao, ka tsy handao anao na hahafoy anao.’ Ireo teny avy amin’Andriamanitra ireo dia tsy sahiko natao tsinontsinona.”
“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.
“Ny fahazavana dia namirapiratra tao Battle Creek tamin’ny taratra mazava sy mamirapiratra; nefa iza tamin’ireo izay nandray anjara tamin’ilay fivoriana tao Minneapolis no tonga teo amin’ny fahazavana ka nandray ireo haren-tsarobidin’ny fahamarinana izay nalefan’ny Tompo taminy avy any an-danitra? Iza no nandeha nifanaraka tsikelikely tamin’ny Mpitarika, dia Jesosy Kristy? Iza no nanao fiaikena feno ny hafanam-pony diso, ny fahajambany, ny fialonany sy ny fiahiahiana ratsy, ny fanoherany ny fahamarinana? Tsy nisy na iray akory; ary noho ny tsy firaharahiany ela ny hanaiky ny fahazavana dia efa namela azy ireo ho lavitra izany; tsy nitombo tamin’ny fahasoavana sy tamin’ny fahalalana an’i Kristy Jesosy Tompontsika izy ireo. Tsy nandray ny fahasoavana nilaina izy, izay mety ho azony, ary izay ho nahatonga azy ho lehilahy mahery teo amin’ny fanandramana ara-pivavahana.”
“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.
Ny toeran-kevitra noraisina tany Minneapolis dia toa sakana tsy hay resena, izay tamin’ny ambaratonga lehibe dia nanidy azy ireo niaraka tamin’ny mpisalasalà, ny mpanontany, ary ny mpandà ny fahamarinana sy ny herin’Andriamanitra. Rehefa tonga ny krizy hafa, ireo izay efa ela no nanohitra porofo voaangona ambonin’ny porofo dia hosedraina indray amin’ireo teboka izay nahalavo azy tamin’ny fomba niharihary dia niharihary, ary ho sarotra aminy ny handray izay avy amin’Andriamanitra sy handà izay avy amin’ny herin’ny maizina. Koa izany no antony maha-lalana tokana azo antoka ho azy ireo ny handehanana amin’ny fanetren-tena, hanao lalana mahitsy ho an’ny tongony, fandrao ny malemy no hivily hiala amin’ny làlana. Misy fahasamihafana lehibe tokoa ny amin’izay iarahantsika, na amin’ny olona miara-mandeha amin’Andriamanitra sy mino ary matoky Azy, na amin’ny olona manaraka ny fahendreny heveriny ho azy, ka mandeha amin’ny pitik’afo natsangany ihany.
“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.
“Ny fotoana sy ny fitandremana ary ny fisasarana izay nilaina mba hanoherana ny herin’ny fitaoman’ireo izay niasa nanohitra ny fahamarinana dia fatiantoka mahatsiravina; satria efa ho taona maro no nety ho nialohantsika tamin’ny fahalalana ara-panahy; ary fanahy maro dia maro no nety ho nampidirina tao amin’ny fiangonana raha ireo izay tokony ho nandeha tao amin’ny mazava no nanohy hahalala an’i Jehovah, mba hahalalany fa ny fiposahany dia voaomana tahaka ny maraina. Kanefa rehefa be dia be toy izany ny fisasarana tsy maintsy laniana ao anatin’ny fiangonana mihitsy mba hanoherana ny herin’ny fitaoman’ireo mpiasa izay nijoro toy ny manda granita nanohitra ny fahamarinana alefan’Andriamanitra ho an’ny olony, dia avela ao anatin’ny haizina somary lalina izao tontolo izao.
“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.
“Nikasa an’Andriamanitra fa ny mpiambina dia tokony hitsangana ka, amin’ny feo miray, hamoaka hafatra hentitra, hanome feo mazava sy voafaritra tsara ny trompetra, mba hahafahan’ny vahoaka rehetra mirohotra ho amin’ny toeram-piasany sy manatanteraka ny anjara asany amin’ilay asa lehibe. Dia ny hazavana mahery sy mazava avy amin’ilay anjely hafa izay midina avy any an-danitra, manana hery lehibe, no ho nameno ny tany tamin’ny voninahiny. Taona maro no nihemorantsika; ary ireo izay nitsangana tamin’ny fahajambana ka nanakantsakana ny fandrosoan’ilay hafatra mihitsy izay nokasain’Andriamanitra hivoaka avy amin’ny fivoriana tao Minneapolis tahaka ny jiro mirehitra, dia mila manetry ny fony eo anatrehan’Andriamanitra ka mahita sy mahatakatra ny fomba nanakanana ny asa noho ny fahajamban-tsainy sy ny hamafin’ny fony.” 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.”
Inona moa no namokatra fitarihana iray izay naneho fikomiana niharihary toy izany tamin’ny 1888, ka nampitovin’i Sister White tamin’ny fikomian’i Kora, Datana ary Abirama? Tsy isalasalana fa ny valiny dia mitoetra ao amin’ny fikomiana tamin’ny 1863, izay nanomana ny lalana ho amin’izay nolazaina tamin’i Ezekiela fa ho fahavetavetana mbola lehibe kokoa aza. Ny fandavana ny “fito heny” ao amin’ny Levitikosy faha-26, sy ny fampidirana tabilao sandoka, dia hiteraka ny tsy maintsy hanohanana ilay sandoka tamin’ny 1863. Araka izany, i Miller dia hijery ny firavany hiparitaka sy hosaronan’ny fako ary firavaka sy vola madinika sandoka. Hoy ny fitenenana araka izao tontolo izao: “ny mpandresy no manoratra ny tantara.”
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.
Na dia tsy izy akory aza no mpandresy, dia nandany fotoana sy ezaka ireo mitarika ny fiangonana Adventista Laodiseana mba hanangana fitantarana ara-tantara izay manohana ilay fikomiana nitombo nandritra ireo taranaka efatra, amin’ny fikasana hametraka izany fikomiana izany ao anatin’ny hazavana lavitra tokoa amin’ny tena tantara voarakitry ny anjely any an-danitra. Ny fanavaozana tantara dia toetra famantarana mampiavaka ny Zezoita ao amin’ny Fiangonana Katolika, ary ny fanodikodinana ara-tantara dia efa fanao mahazatra sy antom-piveloman’ny mpahay tantara Adventista Laodiseana. Izay soratan’ireo “mpahay tantara” Adventista Laodiseana amin’izao andro izao momba ny fivorian’ny Fihaonambe Jeneraly tao Minneapolis dia ohatra klasika amin’ny fanodikodinana ara-tantara.
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.
Mety nisy vitsivitsy tamin’ireo mpikomy avy tamin’io fivoriana io no nibebaka tatỳ aoriana, nefa ny fisian’ny tranga an-kanavaka dia tsy manafoana ny fitsipika. Nasaina nijanona sy handrakitra ny fivoriana i Rahavavy White, satria naverina indray ny fikomian’i Kora, Datana ary Abirama. Ho an’ireo mpahay tantara Advantista ny manangana ny fijoroana ho vavolombelona manodidina ny hoe takatra sa tsy takatra ny hafatry ny fahamarinana amin’ny finoana, nolavina sa tsy nolavina, na noraisina tatỳ aoriana, dia fialàna amin’ilay fijoroana ho vavolombelona nomen’ny tsindrimandry momba ny fikomiana iray izay naseho mialoha tamin’i Kora, Datana ary Abirama.
Which of those three rebels did Moses’ record show was afterward repentant and accepted back in the leadership with Moses?
Iza tamin’ireo mpikomy telo ireo no asehon’ny firaketan’i Mosesy fa nibebaka tatỳ aoriana ka nekena hiverina indray ho amin’ny fitarihana niaraka tamin’i Mosesy?
“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.
“I Kora, ang nangungunang espiritu sa kilusang ito, ay isang Levita, mula sa angkan ni Kohath, at pinsan ni Moises; siya ay isang taong may kakayahan at impluwensiya. Bagaman itinalaga sa paglilingkod sa tabernakulo, siya ay naging hindi nasisiyahan sa kaniyang kalagayan at naghangad sa dangal ng pagkasaserdote. Ang pagkakaloob kay Aaron at sa kaniyang sambahayan ng tungkuling saserdotal, na dati’y nauukol sa panganay na anak ng bawat sambahayan, ay nagbunga ng paninibugho at di-kasiyahan, at sa loob ng ilang panahon ay lihim na sinasalungat ni Kora ang kapamahalaan nina Moises at Aaron, bagaman hindi pa siya nangangahas sa anumang hayag na gawa ng paghihimagsik. Sa wakas ay nabuo sa kaniyang isip ang mapangahas na panukalang pabagsakin kapuwa ang kapangyarihang sibil at ang panrelihiyong kapamahalaan. Hindi siya nagkulang sa paghahanap ng mga kakampi. Malapit sa mga tolda ni Kora at ng mga Kohatita, sa dakong timog ng tabernakulo, naroon ang kampamento ng lipi ni Ruben, at ang mga tolda nina Dathan at Abiram, na dalawang prinsipe ng liping ito, ay malapit sa kay Kora. Ang mga prinsiping ito ay agad na nakiisa sa kaniyang mapag-ambisyong mga balak. Bilang mga inapo ng panganay na anak ni Jacob, inangkin nila na ang kapangyarihang sibil ay sa kanila nauukol, at ipinasiya nilang makibahagi kay Kora sa mga karangalan ng pagkasaserdote.
“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.
“Nankasitrahan’ny toe-panahin’ny vahoaka ny tetik’i Kora. Tao anatin’ny fangidian’ny fahadisoam-panantenany dia niverina indray ny fisalasalany fahiny sy ny fialonany ary ny fankahalany, ka dia notoriny tamin’ny mpitarika maharitra saina indray ny fitarainany. Tsy nitsahatra very tsy nahita ny zava-misy ny Isiraelita, dia izany fa teo ambanin’ny fitarihan’Andriamanitra izy. Nohadinoiny fa ny Anjelin’ny fanekena no mpitarika azy tsy hita maso, fa ny fanatrehan’i Kristy, izay voasarona tao amin’ny andrin’ny rahona, no nandeha teo alohany; ary avy taminy no nandrainan’i Mosesy ny toromarika rehetra nomena azy.
“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.
“Tsy nety hanaiky ny didim-pitsarana mahatsiravina izay nilaza fa tsy maintsy ho faty any an-efitra izy rehetra, ka noho izany dia vonona izy ireo hihazona izay rehetra mety ho fialan-tsiny hinoany fa tsy Andriamanitra no nitarika azy, fa Mosesy, ary izy no nanambara ny lozany. Ny ezaka tsara indrindra nataon’ilay lehilahy malemy fanahy indrindra teto ambonin’ny tany dia tsy nahasakana ny tsy fankatoavan’ity vahoaka ity; ary na dia mbola teo anoloan’izy ireo aza ny mariky ny tsy fankasitrahan’Andriamanitra noho ny fiviliany teo aloha, dia ny filaharany potika sy ny isan’izy ireo nihena, dia tsy nandray lesona tao am-po izy ireo. Nandresy azy indray ny fakam-panahy.” 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.
Ny Advantisma Laodiseana dia nanomboka tamin’ny taona 1856, ary tamin’ny 1863 dia tonga fiangonana Advantista Laodiseana voasoratra ara-dalàna izy. Araka izay efa nodinihina tao amin’ireo lahatsoratra teo aloha, dia tsy misy fijoroana ara-pahamarinana avy amin’ny tsindrimandry milaza fa hovonjena mihitsy i Laodisea. Tsy azo vonjena izy raha tsy mibebaka amin’ny toetrany, ka manaiky ny fanandramana asehon’i Filadelfia. I Laodisea dia vahoaka iray tsaraina, amin’ny fandroahana azy hiala amin’ny vavan’ny Tompo. Amin’ny maha-fiangonana Laodiseana azy, ny tsindrimandry dia manambara fa ny fiangonana dia voatendry hirenireny any an-efitra tahaka ny nataon’ny Isiraely fahiny.
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.
Iza tamin’ireo mpikomy tao amin’ny Isiraely fahiny no nirenireny tany an-efitra efapolo taona, ary avy eo niditra tao amin’ny Tany Nampanantenaina? Tsy nisy na dia fanahy iray akory aza; ary ny firenirenian’izy ireo dia tandindon’ny firenirenian’ny Isiraely ankehitriny.
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.
Ny fikomian’i Kora sy Datana ary Abirama (izay nanondro mialoha ny fikomiana tamin’ny 1888), dia niorina tamin’ny tsy fahavononany hanaiky ny fitsarana natao tamin’ny vahoaka izay nanendry azy hirenireny efapolo taona tany an-efitra. Ny fikomiana tamin’ny 1888 kosa dia niorina tamin’ny fandavan’ny fitarihana ny fanambarana izay nanondro azy ho Laodikia sy nanendry azy hirenireny taona maro kokoa tany an-efitra noho ny tsy fankatoavany.
“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.
“Ny hafatra nomena antsika tamin’ny alalan’i A. T. Jones sy E. J. Waggoner dia hafatr’Andriamanitra ho an’ny fiangonana Laodikia, ary loza ho an’izay rehetra milaza fa mino ny fahamarinana nefa tsy mampitaratra amin’ny hafa ireo taratra nomen’Andriamanitra.” 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.
Ireo lehilahy fahiny, izay tokony ho mpiambina ny vahoaka tamin’ny taona 1888, dia nihevitra fa “manan-karena sy mitombo fananana”. Hodinihintsika ao amin’ny lahatsoratra manaraka izay niteraka izany toe-javatra izany talohan’ny 1888.
“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.
“Ny fanahiko dia malahelo indrindra mahita fa haingana tokoa ny aneken’ny sasany, izay efa nandray ny mazava sy ny fahamarinana, ny fitaka ataon’i Satana ka voasariky ny fahamasinana sandoka. Rehefa mivily miala amin’ireo mari-pamantarana napetraky ny Tompo mba hahafahantsika mahatakatra ny toerantsika araka izay voatondro ao amin’ny faminaniana ny olona, dia mizotra ho any amin’izay tsy fantany izy.”
“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.
“Manontany tena aho raha mba azo sitranina mihitsy ny fikomiana tena izy. Halalino ao amin’ny Patriarchs and Prophets ny fikomian’i Kora, Datana, ary Abirama. Nivelatra io fikomiana io ka nahatafiditra olona mihoatra noho ny roa lahy. Lehilahy roanjato sy dimampolo, andrianan’ny fiangonana, lehilahy nanan-daza, no nitarika izany. Antsoy amin’ny anarany marina ny fikomiana, ary ny fihemorana amin’ny finoana amin’ny anarany marina; ary dia hevero fa ny fanandraman’ny vahoakan’Andriamanitra fahiny, miaraka amin’ireo lafiny rehetra mahatafintohina ao aminy, dia voasoratra tamim-pahitsiana mba hitoetra ao amin’ny tantara. Hoy ny Soratra Masina: ‘Ireo zavatra ireo … dia voasoratra ho fananarana antsika, izay tratrarin’ny faran’izao tontolo izao.’ Ary raha misy lehilahy sy vehivavy manana ny fahalalana ny fahamarinana nefa tafasaraka lavitra amin’Ilay Mpitari-dalany Lehibe ka handray ilay mpitarika lehiben’ny fihemorana amin’ny finoana ary hiantso azy hoe Kristy Fahamarinantsika, dia satria tsy nilentika lalina tao amin’ny harenan-tsiokan’ny fahamarinana izy. Tsy hainy ny manavaka ny akora sarobidy amin’ny akora tsy misy vidiny.”
“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.
“Vakio ny fampitandremana izay nomena be dia be ao amin’ny Tenin’Andriamanitra momba ireo mpaminany sandoka izay ho avy miaraka amin’ny hevi-diso entiny, ka raha azo atao aza dia hamitaka ny olom-boafidy indrindra. Noho ireo fampitandremana ireo, nahoana no tsy avahan’ny fiangonana ny sandoka sy ny tena izy? Izay rehetra voatarika vilana toy izany na tamin’ny fomba ahoana na tamin’ny fomba ahoana dia tokony hanetry tena eo anatrehan’Andriamanitra, ka hibebaka amin-kitsim-po, satria mora loatra no nitondrana azy ho amin’ny fahadisoana. Tsy navahany ny feon’ilay Mpiandry marina tamin’ny an’ny vahiny. Aoka izay rehetra tahaka izany handinika indray ity toko amin’ny zavatra niainany ity.”
“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.’
“Nandritra ny mihoatra ny antsasaky ny zato taona dia nanome fahazavana ny olony tamin’ny alalan’ny testimonian’ny Fanahiny Andriamanitra. Rehefa afaka izany fotoana rehetra izany, moa ve avela ho an’olom-bitsy sy ny vadiny ny hanala ny fitaka teo imason’ny fiangonan’ny mpino manontolo, ka hanambara an-dRamatoa White ho mpisandoka sy mpamitaka? ‘Ny voany no hahafantaranareo azy.’”
“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.
“Ireo izay mahay tsy miraharaha ny porofo rehetra izay nomen’Andriamanitra azy, ka manova izany fitahiana izany ho ozona, dia tokony hangovitra noho ny fiarovan’ny fanahiny manokana. Hesorina hiala amin’ny toerany ny fanaovanjiro-ny, raha tsy mibebaka izy. Efa nanevatevana ny Tompo. Ny fenitry ny fahamarinana, dia ny hafatry ny anjely voalohany sy faharoa ary fahatelo, dia navela hitaritarika ao amin’ny vovoka. Raha avela hanary lalana ny vahoaka amin’izany fomba izany ny mpiambina, dia hampamoahan’Andriamanitra fanahy sasany noho ny tsy fahampian’ny fahaiza-manavaka maranitra hahafantarana ny karazan-tsakafo nomena ny ondriny.”
“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.
“Nisy ny fivadiham-pinoana, ary navelan’ny Tompo hivoatra ny raharaha tahaka izany fahiny mba hanehoana ny fahamoran’ny fitarihana ny olony ho amin’ny fahadisoana rehefa miankina amin’ny tenin’olona izy fa tsy mandinika ny Soratra Masina ho an’ny tenany, tahaka ireo Bereana mendri-kaja, mba hahitana raha marina tokoa izany zavatra izany. Ary navelan’ny Tompo hitranga ny zavatra tahaka izao mba homena fampitandremana fa hisy zavatra tahaka izany hiseho.
“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.’
“Ny fikomiana sy ny fihemorana amin’ny finoana dia ao anatin’ilay rivotra iainantsika mihitsy. Ho voakasik’izany isika, raha tsy amin’ny finoana no hanantonantsika ny fanahintsika tsy manan-kery amin’i Kristy. Raha mora fitahina toy izao ny olona ankehitriny, ahoana no haharetany, raha i Satana hanao ny tenany ho Kristy ka hanao fahagagana? Iza no tsy ho voahozongozon’ny fanehoany diso amin’izany andro izany—milaza tena ho Kristy, kanefa Satana ihany no mitondra ny toetran’i Kristy, sady toa manao ny asan’i Kristy? Inona no hitàna ny vahoakan’Andriamanitra tsy hanolotra ny fankatoavany ho an’ireo kristy sandoka? ‘Aza manaraka azy.’”
“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.
“Tokony ho takatra mazava tsara ny foto-pampianarana. Ireo lehilahy ekena hitory ny fahamarinana dia tsy maintsy hiorim-paka tsara; amin’izay dia hahatohitra ny tafio-drivotra sy ny rivo-doza ny sambony, satria ny vatofantsika no mihazona azy mafy. Hitombo ny fitaka, ary isika dia tsy maintsy hiantso ny fikomiana amin’ny anarany marina. Tokony hijoro isika ka hitafy ny fiadian’Andriamanitra manontolo. Amin’izao ady izao dia tsy olombelona ihany no atrehintsika, fa fanapahana sy fahefana koa. Fa tsy nofo aman-dra no iadiantsika. Aoka hovakina amim-pitandremana sy amim-pahatsapana lalina ao amin’ny fiangonantsika ny Efesiana 6:10–18.” Notebook Leaflets, 57, 58.