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.”
Chechipiri cherudzi rweLaodhikia muAdventism chakasvika muna 1888, uye rudzi irworwo runomiririrwa nenzira yomufananidzo muna Ezekieri chitsauko 8, sechinhu chinosemesa chechipiri, chinomiririrwa ne“dzimba dzemifananidzo yake.”
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.
Nokudaro ndakapinda ndikatarira; zvino tarira, marudzi ose ezvinokambaira, nezvikara zvinonyangadza, nezvifananidzo zvose zveimba yaIsraeri, zvakanga zvakavezwa pamadziro kumativi ose. Uye pamberi pazvo pakanga pamire varume makumi manomwe vavakuru veimba yaIsraeri, uye pakati pavo pakanga pamire Jaazania mwanakomana waShafani, munhu mumwe nomumwe ane mudziyo wake wokupisira zvinonhuhwira muruoko rwake; uye gore gobvu rezvinonhuhwira rakakwira. Ipapo akati kwandiri, Mwanakomana womunhu, waona here zvinoitwa navakuru veimba yaIsraeri murima, mumwe nomumwe mumakamuri echifananidzo chake? Nokuti vanoti, Jehovha haationi; Jehovha akasiya nyika. Ezekieri 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.
Vyumba vya picha vinafananisha siri za uovu zilizomo ndani ya mioyo ya wale wanaowakilishwa kama wazee wa kale, nao wameleta uovu huo huo si katika vyumba vya nia zao tu, bali pia katika vyumba vya patakatifu pa Mungu.
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.
Usadya chingwa chomunhu ane ziso rakaipa, uye usashuva zvokudya zvake zvinonaka; nokuti sezvaanofunga mumwoyo make, ndizvo zvaari. “Idya unwe,” anodaro kwauri; asi mwoyo wake hausi newe. Zvirevo 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.
Kuipa kwa makuta a vipinda vya mafano kwandikwa pa malinga ga tempile na pa malinga ga maghanoghano gha ŵalara ŵakale. Vipinda vya mafano vya chisisi vya chiheni chachiŵiri cha mu Ezekieli chipaturo 8 vikwimira m’badwo wachiwiri wa Uadiventi wa Laodikea, ndipo pa viheni vinayi, chiheni chachiŵiri chikupokera nyengo yinandi chomene kuti chikhazikiske mtima pa kupandukira kwa gulu, nangauli viheni vyose vinayi vikulongosoreka kuti vikuchitika na ŵanthu awo ŵakeneranga kuŵa ŵalinda ŵa ŵanthu.
“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.
“Chiratidzo chorununuro chaiswa pamusoro paavo ‘vanogomera navanochema pamusoro pezvinonyangadza zvose zvinoitwa.’ Zvino mutumwa worufu obuda, anomiririrwa muchiratidzo chaEzekieri nevarume vane zvombo zvokuuraya, avo vanopiwa murayiro unoti: ‘Urayai chose vakwegura navaduku, mhandara, navana vaduku, navakadziwo; asi musaswedera pedyo nomunhu upi noupi ane chiratidzo; mutange panzvimbo yangu tsvene.’ Muporofita unoti: ‘Vakatanga kuvarume vakuru vakanga vari pamberi peimba.’ Ezekieri 9:1–6. Basa rokuparadza rinotangira pakati paavo vakanga vazviti ndivo vachengeti vomweya vavanhu. Varindi venhema ndivo vanotanga kuwira pasi. Hakuna anozonzwirwa tsitsi kana kuregererwa. Varume, vakadzi, mhandara, navana vaduku vanoparara pamwe chete.” 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.
Uasi unaotambulisha kuwasili kwa kizazi cha pili unahusishwa hasa na uongozi wa Uadventista wa Laodikia, kama ulivyotimizwa katika kikao cha Mkutano Mkuu wa mwaka 1888 huko Minneapolis. Unawakilishwa na usemi “wazee wa nyumba ya Israeli” na pia na “watu sabini.” Walikuwa ni wazee sabini waliohusishwa na kazi ya Musa, na kundi la pili la wanafunzi wa Yesu lilikuwa na watu sabini. “Sabini” huwakilisha uongozi, kama vile “wazee” navyo hufanya. Chukizo la pili huweka mkazo wa ziada juu ya uongozi, na kwa kufanya hivyo huweka mkazo juu ya chukizo hilo kuwa limehusishwa na uasi wa pamoja wa uongozi.
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.
Pakati pa varume vakuru makumi manomwe pakanga pamire “Jaazania mwanakomana waShafani.” Zita rokuti “Jaazania” rinoreva kuti “anzwiwa naMwari,” uye anomiririra utungamiri hwakapandukira panguva chaiyo iyo Mwari akanga achitaura, nokuti akanzwa Mwari, asi akaramba kuteerera; nokuti akapupura kuti Mwari akanga asiya vanhu vake, uye kuti Mwari akanga asingaoni zvaiitika mumakamuri akavanzika. Jaazania akanga ari “mwanakomana waShafani,” uye zita rokuti “Shafani” rinoreva kuti “kuvanza.” Mamiriro echizvarwa chechipiri anomiririra kupanduka kwoutungamiri hwakapandukira panguva chaiyo iyo Mwari akanga achitaura, uye vakatenda kuti Mwari akanga asingaoni kana kuva nehanya nezviito zvavo.
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.
Mudzimai White vakanyora kuti vakarondedzerwa hurukuro dzaitwa nehutungamiri hweAdventism yeRaodhikia panguva yeGeneral Conference ya1888. PaGeneral Conference ya1888 Mwari vakaratidza Mudzimai White misangano yevatungamiri yavakaita vari voga, pavaifunga kuti Mwari vakanga vasingavateereri. Imomo, muchivande chemakamuri avo, vakataura zvakaipa pamusoro paMudzimai White, mwanakomana wavo, uye Vafundisi Jones naWaggoner. Vaitenda kuti vaigona kutaura vakasununguka, nokuti Mwari vaisagona kuvaona munzvimbo dzavo dzakavanzika, asi Mwari vakaratidza muporofitakadzi hurukuro idzodzo chaidzo. Vakanga vari mumusangano weboka, uye maererano nekufemerwa vakanga vachinzwa shoko remvura yekupedzisira, asi vakaramba kunzwa.
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?
Ke eng se se neng se bakile boeteledipele jo bo neng jwa bonatsa botsuolodi jo bo bulegileng jaana ka 1888, jo Kgaitsadi White a bo tshwantshitseng le botsuolodi jwa ga Kora, Dathane le 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.
“Pamunovhenekerwa no Mweya Mutsvene, muchaona huipi hwose uhwo hwaiva paMinneapolis sezvahuri, sezvahunoonekwa naMwari. Kana ndikazotadza kukuonaizve munyika ino, zivai zvirokwazvo kuti ndinokukanganwirai kusuruvara, nenhamo, nomutoro womweya zvamakaunza pamusoro pangu pasina chikonzero. Asi nokuda kwomweya wenyu, nokuda kwaIye akakufirai, ndinoda kuti muone nokubvuma zvikanganiso zvenyu. Makabatana navaya vakaramba Mweya waMwari. Maiva nouchapupu hwose hwamaida kuti muone kuti Ishe vakanga vachishanda kubudikidza naHama Jones naWaggoner; asi hamuna kugamuchira chiedza; uye mushure memanzwiro amakanga mafarira, namashoko akataurwa muchipesana nechokwadi, hamuna kunzwa makagadzirira kubvuma kuti makanga makatadza, kuti varume ava vakanga vane shoko raibva kuna Mwari, uye kuti makanga marerutsa zvose shoko navatumwa.”
“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.
“සිංහල ජනතාව අතර මින් පෙර කිසි දිනකත්, මිනියාපොලිස්හි ප්රකාශ වූ පරිදි, එතරම් දැඩි ස්වයං-සන්තෘප්තියක්ද, එළිය පිළිගෙන එය അംഗීකාර කිරීමට එතරම් අකැමැත්තක්ද මම නොදුටුවෙමි. එම රැස්වීමේදී ප්රකාශ වූ ආත්මභාවය රැකගත් සමූහයෙන් එක් අයෙකුටවත්, තම අහංකාරය පහළ නොකර, තමන් දෙවියන්වහන්සේගේ ආත්මයාණන් විසින් උද්දීපනය නොවූ බවත්, තම මනසත් හදවතත් පක්ෂපාතයෙන් පිරී තිබූ බවත් පිළිගෙන පාපොච්චාරණය නොකළ තාක්, ස්වර්ගයෙන් ඔවුන් වෙත එවනු ලැබූ සත්යයේ වටිනාකම වෙන් කර හඳුනාගැනීමට නැවත පැහැදිලි එළිය ලැබෙන්නේ නැතැයි මට දක්වා ඇත. ස්වාමීන්වහන්සේ ඔවුන්ට සමීප වීමටත්, ඔවුන්ට ආශීර්වාද කිරීමටත්, ඔවුන්ගේ පසුබැසීම් සුව කිරීමටත් කැමතිව සිටියහ; එහෙත් ඔවුන් සවන් දීමට කැමති නොවූහ. ඔවුන් උද්දීපනය කරනු ලැබුවේ කොරා, දාථාන් සහ අබීරාම් යන අය ආනුභාවිත කළ එම ආත්මභාවයෙන්ය. ඉශ්රායෙල්හි එම මිනිස්සු තමන් වැරදියි යැයි ඔප්පු කරන සියලු සාක්ෂිවලට විරුද්ධ වීමට තීරණය කර සිටියහ; එබැවින් ඔවුන් තම අසතුටුකම සහ විරුද්ධතාවයේ මාර්ගයේ අඛණ්ඩව ඉදිරියටම ගියහ, අවසානයේ බොහෝ දෙනාද ඔවුන් සමඟ එක්වීමට ඇදගෙන ගිය තරමටය.”
“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.
“Ava vaive vanaani? Kwete vasina simba, kwete vasingazivi, kwete vasina kuvhenekerwa. Mukupanduka ikoko maiva namachinda mazana maviri namakumi mashanu, aiva nomukurumbira muungano, varume vane zita rinoremekedzwa. Chipupuriro chavo chaiva chii? ‘Ungano yose itsvene, mumwe nomumwe wavo, uye Jehovha ari pakati pavo; zvino munozvisimudzirireiko pamusoro peungano yaJehovha?’ [Numeri 16:3]. Korah navamwe vake pavakaparara pasi pokutonga kwaMwari, vanhu vavakanga vanyengera havana kuona ruoko rwaJehovha muchishamiso ichi. Mangwana acho, ungano yose yakapomera Mosesi naAroni ichiti, ‘Makauraya vanhu vaJehovha’ [Vhesi 41], uye denda rakava pamusoro peungano, uye vanopfuura zviuru gumi nezvina vakaparara.”
“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.
“Nilipokusudia kuondoka Minneapolis, malaika wa Bwana akasimama karibu nami, akasema: ‘Sivyo; Mungu ana kazi ya kukutendea mahali hapa. Watu wanarudia uasi wa Kora, Dathani, na Abiramu. Nimekuweka katika nafasi yako iliyo sahihi, ambayo wale wasio katika nuru hawataikiri; hawataisikia shuhuda yako; lakini nitakuwa pamoja nawe; neema na uweza Wangu vitakutegemeza. Si wewe wanayekudharau, bali ni wajumbe na ujumbe ninaowapelekea watu Wangu. Wameonyesha dharau kwa neno la Bwana. Shetani amepofusha macho yao na kupotosha hukumu yao; na isipokuwa kila nafsi itatubu dhambi hii yao, uhuru huu usiotakaswa unaoitukana Roho wa Mungu, watatembea gizani. Nitaondoa kinara cha taa mahali pake isipokuwa watubu na kuongoka, ili nipate kuwaponya. Wamefifisha kuona kwao kwa kiroho. Hawakupenda kwamba Mungu adhihirishe Roho Wake na uweza Wake; kwa maana wana roho ya dhihaka na ya karaha kwa neno Langu. Upuuzi, mchezo wa ovyo, mzaha, na utani hutendwa kila siku. Hawajaelekeza mioyo yao kunitafuta. Wanatembea katika cheche za kuwasha kwao wenyewe, na isipokuwa watubu watalala chini katika huzuni. Bwana asema hivi: Simama mahali pa wajibu wako; kwa maana mimi ni pamoja nawe, wala sitakuacha wala sitakupungukia.’ Maneno haya kutoka kwa Mungu sikuthubutu kuyapuuza.”
“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.
“Chiedza chiri kupenya muBattle Creek mumwaranzi yakajeka, inopenya; asi ndiani pane avo vakaita rutivi mumusangano weMinneapolis vakauya kuchiedza vakagamuchira pfuma huru dzechokwadi iyo Ishe vakavatumira kubva kudenga? Ndiani vakafamba nhanho nenhanho noMutungamiri, Jesu Kristu? Ndiani vakaita kureurura kwakazara pamusoro pokushingaira kwavo kwakatsauka, upofu hwavo, godo ravo nokufungira kwakaipa, nokupikisa kwavo chokwadi? Hapana kunyange mumwe; uye nokuda kwokuregeredza kwavo kwenguva refu kubvuma chiedza, chave kuvasiya kure shure; havana kukura munyasha nomukuziva Kristu Jesu Ishe wedu. Vakakundikana kugamuchira nyasha dzaidikanwa dzavaigona kuva nadzo, uye dzaingadai dzakavaita varume vakasimba muruzivo rwechitendero.”
“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.
“ඇමෙරිකාවේ Minneapolis හි ගත් ස්ථානය, පෙනෙන ලෙසින්, ජයගත නොහැකි බාධාවක් විය; එය විශාල ප්රමාණයකින් ඔවුන් සැකකරුවන්, ප්රශ්න කරන්නන්, සත්යයත් දෙවියන්වහන්සේගේ බලයත් ප්රතික්ෂේප කරන්නන් සමඟ වසා තැබුවේය. තවත් අර්බුදයක් එළඹෙන විට, මෙතරම් දිගු කාලයක් සාක්ෂිය මත සාක්ෂිය සමුච්චය වී තිබියදීත් එයට ප්රතිරෝධ කළ අය, ඔවුන් එතරම් පැහැදිලිව අසමත් වූ කරුණු මත නැවතත් පරීක්ෂාවට ලක් වනු ඇත; එවිට දෙවියන්වහන්සේගෙන් එන දේ පිළිගෙන අන්ධකාරයේ බලයන්ගෙන් එන දේ ප්රතික්ෂේප කිරීම ඔවුන්ට දුෂ්කර වනු ඇත. එබැවින් ඔවුන්ට ඇති එකම ආරක්ෂිත මාර්ගය නම්, නම्रත්වයෙන් ගමන් කරමින්, තම පාද සඳහා සෘජු මාර්ග සකස් කරගැනීමය, ලාමකයා මාර්ගයෙන් හැරී නොයන පිණිසය. අපි කා සමඟ සංගමය පවත්වමුද යන්න සම්පූර්ණයෙන්ම වැදගත් කරුණකි—දෙවියන්වහන්සේ සමඟ ගමන් කරමින්, උන්වහන්සේ කෙරෙහි විශ්වාස කරමින් හා උන්වහන්සේ මත භාරව සිටින මිනිසුන් සමඟද, නැතහොත් තමන්ම සිතන ප්රඥාව අනුගමනය කරමින්, තමන්ම දැල්වූ ගින්නෙහි පුපුරණ සණක්කුවල ආලෝකයෙන් ගමන් කරන මිනිසුන් සමඟද.”
“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.
Igihe n’ubwitonzi n’umurimo byasabwaga kugira ngo bihangane n’ingaruka z’abakoze barwanya ukuri byabaye igihombo gikomeye cyane; kuko twari kuba turi imbere imyaka myinshi mu bumenyi bw’iby’umwuka; kandi imitima myinshi cyane yari kuba yarongerewe ku itorero iyo abari bakwiriye kugendera mu mucyo baza kuba barakomeje gushaka kumenya Uwiteka, kugira ngo bamenye ko kuza kwe kwateguriwe nk’umuseke wa mu gitondo. Ariko iyo umurimo mwinshi cyane ugomba gukoreshwa rwagati mu itorero kugira ngo uhangane n’ingaruka z’abakozi bahagaze nk’urukuta rwa graniti barwanya ukuri Imana yoherereza ubwoko bwayo, isi isigara mu mwijima ugereranyije.
“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.
“Mwari aireva kuti varindi vamuke, uye nenzwi rimwe rakabatana vabudise shoko rakasimba, vachiridza hwamanda ichipa kurira kwakajeka, kuti vanhu vose vakurumidze kumira panzvimbo yavo yebasa uye vaite mugove wavo mubasa guru. Ipapo chiedza chakasimba, chakajeka, chengirozi iyoyo imwe inoburuka kudenga ine simba guru, chingadai chakazadza nyika nokubwinya kwayo. Tiri shure namakore; uye avo vakamira muupofu vakadzivisa kufambira mberi kweshoko chairo iro Mwari aireva kuti ribude kubva pamusangano weMinneapolis serambi rinopfuta, vanofanira kuninipisa mwoyo yavo pamberi paMwari uye vaone vagonzwisisa kuti basa rakadziviswa sei noupofu hwepfungwa dzavo nokuoma kwemwoyo yavo.” Manuscript Releases, vhoriyamu 14, 107–111.
What was it that had produced a leadership that manifested such open rebellion in 1888, that Sister White compared it to the rebellion of Korah, Dathan and Abiram? The answer no doubt lies in the rebellion of 1863, that prepared the way for what Ezekiel was told would be even greater abominations. Rejecting the “seven times,” of Leviticus twenty-six, and introducing a counterfeit chart, would produce the necessity to uphold the counterfeit of 1863. Thus, Miller would watch his jewels get scattered and covered up with rubbish and counterfeit jewels and coins. The worldly saying says, “history is written by the victors.”
Ni nini kilichozalisha uongozi uliodhihirisha uasi wa wazi namna hiyo mwaka 1888, kiasi kwamba Dada White aliulinganisha na uasi wa Kora, Dathani, na Abiramu? Bila shaka jibu lake liko katika uasi wa mwaka 1863, uliotayarisha njia kwa yale ambayo Ezekieli aliambiwa yangekuwa machukizo makubwa zaidi. Kukataa “nyakati saba” za Mambo ya Walawi ishirini na sita, na kuanzisha chati bandia, kungezalisha ulazima wa kuendeleza bandia ya mwaka 1863. Hivyo basi, Miller angeyatazama vito vyake vikisambaratishwa na kufunikwa kwa takataka na vito na sarafu bandia. Methali ya kidunia husema, “historia huandikwa na washindi.”
Though not actually the victors, those leading the Laodicean Adventist church have spent time and effort to construct a historical narrative that upholds the increasing rebellion through the four generations, in an attempt to place that rebellion in a light that is far from the actual history recorded by the heavenly angels. The revision of history is a hallmark characteristic of the Jesuits of the Catholic Church, and historical revisionism has been a stock and trade of Laodicean Adventist historians. What is written these days by Laodicean Adventist “historians” about the Minneapolis General Conference session is a classic example of historical revisionism.
Kunyange zvazvo vasiri ivo vakakunda chaizvo, avo vari kutungamirira kereke yeAdventist yeRaodhikia vakapedza nguva nesimba vachivaka rondedzero yenhoroondo inotsigira kupanduka kuri kuwedzera kuburikidza nezvizvarwa zvina, mukuedza kuisa kupanduka ikoko muchiedza chiri kure zvikuru nenhoroondo chaiyo yakanyorwa nengirozi dzekudenga. Kudzokororwa kwenhoroondo chiratidzo chakakosha chinoratidza maJesuit eChechi yeKaturike, uye kudzokorora nhoroondo kwave kuri hunyanzvi hwenguva dzose hwevanyori venhoroondo veAdventist yeRaodhikia. Zvinonyorwa mazuva ano ne“vanyori venhoroondo” veAdventist yeRaodhikia pamusoro pechikamu cheMinneapolis General Conference muenzaniso wakajairika zvikuru wekudzokorora nhoroondo.
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.
Panogona kunge pakanga paine vashoma vevapanduki vaibva pamusangano iwoyo vakazopedzisira vapfidza, asi kusarudzika pamutemo hakurambi mutemo wacho. Sista White akarairwa kuti agare uye anyore zvakaitika pamusangano wacho, nokuti kupanduka kwaKora, Dhatani naAbhiramu kwakanga kuchidzokororwa. Kuti vanyori venhoroondo dzeAdventist vavake uchapupu hwacho vachitenderedza kuti shoko rekururama nerutendo rakanzwisiswa here kana kuti harina kunzwisiswa, rakarambwa here kana kuti harina kurambwa, kana kuti rakazogamuchirwa pashure, ndiko kunzvenga uchapupu hwakafemerwa hwekupanduka kwakafananidzirwa naKora, Dhatani naAbhiramu.
Which of those three rebels did Moses’ record show was afterward repentant and accepted back in the leadership with Moses?
Ko ti varopafuki va vatatu, maererano nezvakanyorwa naMozisi, akazoratidza kutendeuka akazogamuchirwazve muhutungamiriri pamwe chete naMozisi?
“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.
“කෝරාහ්, මේ චලනයේ ප්රධාන ප්රේරණාත්මක ආත්මය වූයේ, කොහාත්ගේ පවුලට අයත් ලේවීවරයෙකුද, මෝසෙස්ගේ සමීප ඥාතිවරයෙකුද විය; ඔහු දක්ෂතා සහ බලපෑම ඇති පුද්ගලයෙකු විය. තබර්නාකලයේ සේවයට පත්කරනු ලැබූ නමුත්, ඔහු තම ස්ථානය ගැන අසතුටට පත්ව, පූජකත්වයේ ගෞරවය අපේක්ෂා කළේය. පෙරදී එක් එක් පවුලක ප්රථමජ පුත්රයා වෙත පැවරී තිබූ පූජක කාර්යය ආරොන් සහ ඔහුගේ ගෘහයට ප්රදානය කරනු ලැබීමෙන් ඊර්ෂ්යාවද අසතුටද උපන්නේය; එබැවින් කෝරාහ් කාලයක් තිස්සේ රහසිගතව මෝසෙස් සහ ආරොන්ගේ අධිකාරයට විරුද්ධව සිටියේය, එහෙත් ප්රකාශිත කැරැල්ලක කිසිදු ක්රියාවකට ඔහු තවමත් දිරි නොගත්තේය. අවසානයේදී, සිවිල් අධිකාරියද ආගමික අධිකාරියද දෙකම පෙරලා දැමීමට ඔහු ධෛර්යසම්පන්න සැලැස්මක් ගොඩනඟා ගත්තේය. ඔහුට අනුකම්පකයෝ සොයා ගැනීමට අසමත් වීමට නොසිදු විය. තබර්නාකලයේ දකුණු පැත්තේ, කෝරාහ් සහ කොහාත්වරුන්ගේ කූඩාරම්වලට ආසන්නව, රූබෙන් ගෝත්රයේ කඳවුර පිහිටා තිබුණි; මේ ගෝත්රයේ අධිපතීන් දෙදෙනෙකු වූ දාථාන් සහ අබීරාම්ගේ කූඩාරම්, කෝරාහ්ගේ කූඩාරමට සමීපව තිබුණි. මේ අධිපතීහු ඔහුගේ අභිලාෂාකාරී කුමන්ත්රණවලට සතුටින් එක්වූහ. යාකොබ්ගේ ජ්යෙෂ්ඨ පුත්රයාගේ වංශජයන් වූ බැවින්, සිවිල් අධිකාරිය තමන්ට අයත් බව ඔව්හු ප්රකාශ කළහ; එබැවින් පූජකත්වයේ ගෞරවයන් කෝරාහ් සමඟ බෙදා ගැනීමට ඔව්හු තීරණය කළහ.”
“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.
Mamiriro epfungwa pakati pavanhu akatsigira zvinangwa zvaKora. Mukuvava kwekuora mwoyo kwavo, kusava nechokwadi kwavo kwekare, godo, noruvengo zvakanga zvadzoka, uye zvakare kugunun’una kwavo kwakanangidzirwa kumutungamiri wavo aiva nemwoyo murefu. VaIsraeri vaigara vachirasikirwa nokuona chokwadi chokuti vakanga vari pasi peutungamiri hwaMwari. Vakakanganwa kuti Mutumwa wesungano ndiye akanga ari mutungamiri wavo asingaonekwi, kuti, akafukidzwa nembiru yegore, kuvapo kwaKristu kwaienda mberi kwavo, uye kuti Mozisi akagamuchira mirayiridzo yake yose kubva kwaAri.
“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.
“Va nga va nga swi lavi ku titsongahata ehansi ka xigwevo lexi chavisaka xa leswaku hinkwavo ka vona va fanele ku fela emananga; hikwalaho a va lunghekile ku khoma xivangelo xin’wana ni xin’wana lexi a xi ta va endla va pfumela leswaku a ku nga ri Xikwembu kambe a ku ri Muxe loyi a a va rhangela naswona loyi a a va avanyisele ku lova. Matshalatshala lamanene swinene ya munhu la rhuleke ngopfu emisaveni a ma nga swi kotanga ku herisa ku nga yingisi ka vanhu lava; naswona hambiloko swikombiso swa ku nga tsakeli ka Xikwembu hikwalaho ka ku homboloka ka vona ka khale a swa ha ri emahlweni ka vona emitlawa ya vona leyi tshovekeke ni tinhlayo ta vona leti kayiveke, a va ri tekanga dyondzo leyi yi va nghena embilwini. Nakambe va hluriwile hi ndzingo.” 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.
U-Adventism waseLaodisiya waqala ngowe-1856, yaye ngowe-1863 waba yibandla laseLaodisiya lama-Adventist elibhaliswe ngokusemthethweni. Njengoko sele kuxoxwe ngako kumanqaku angaphambili, abukho ubungqina obuphefumlelweyo bokuba iLaodisiya iya kusindiswa nangaliphi na ixesha. Ayinakusindiswa ngaphandle kokuba iguquke kwimeko yayo, yaye yamkele amava amelwe yiFiladelfiya. ILaodisiya ngabantu abagwetywayo, ngokukhutshwa emlonyeni weNkosi. Njengebandla laseLaodisiya, impefumlelo ichaza ukuba ibandla lalimiselwe ukubhadula entlango njengoko kwenjenjalo uSirayeli wamandulo.
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.
Ndevapi vevapanduki veIsraeri vekare vakadzungaira murenje kwamakore makumi mana, vakazopinda muNyika Yakapikirwa? Hapana kunyange munhu mumwe chete, uye kudzungaira kwavo kwaimiririra kudzungaira kweIsraeri yemazuva ano.
The rebellion of Korah, Dathan and Abiram (that typified the rebellion of 1888), was premised upon their unwillingness to accept the judgment upon the people assigning them to wander for forty years in the wilderness. The rebellion of 1888, was premised upon the leadership’s rejection of the pronouncement identifying them as Laodicea and assigning them to wander many more years in the wilderness because of their insubordination.
Uasi wa Kora, Dathani na Abiramu (uliofanekisha uasi wa mwaka 1888), ulijengwa juu ya kutokuwa tayari kwao kukubali hukumu juu ya watu iliyowatenga wazurure miaka arobaini nyikani. Uasi wa mwaka 1888, nao, ulijengwa juu ya kukataa kwa uongozi tamko lililowatambulisha kuwa Laodikia na kuwawekea wazurure miaka mingi zaidi nyikani kwa sababu ya ukaidi wao.
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“Shoko rakapiwa kwatiri naA. T. Jones, naE. J. Waggoner, ishoko raMwari kukereke yeRaodhikia, uye nhamo ngaive pamusoro paani naani anoti anotenda chokwadi asi asingaratidzi kune vamwe mwaranzi dzakapiwa naMwari.” 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.
Varume vekare, vaifanira kuva vachengeti vevanhu muna 1888, vaifunga kuti vakanga “vapfuma uye vawedzerwa nezvinhu.” Tichafungisisa pamusoro pezvakabudisa mamiriro ezvinhu aya kutangira pamberi pa1888, muchinyorwa chinotevera.
“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.
“Mweya wangu unosuruvara zvikuru kuona kuti vamwe vakapiwa chiedza nechokwadi vanokurumidza sei kugamuchira kunyengera kwaSatani, vachikwezvwa nehutsvene hwenhema. Vanhu pavanotsauka pazviratidzo zvemiganhu zvakagadzwa naShe kuti tinzwisise nzvimbo yedu sezvakaratidzwa muchiporofita, vanenge vachienda kwavasingazivi.”
“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.
“Ndiyazibuza ukuba ingaba imvukelo yokwenene inokusoloko inyangeka na. Fundani kwiPatriarchs and Prophets ngemvukelo kaKora, kaDatan, noAbhiram. Le mvukelo yanda, ibandakanya ngaphezu kwamadoda amabini. Yayikhokelwa ngamakhosana amabini anamashumi amahlanu ebandla, amadoda adumileyo. Yithiyeni imvukelo ngegama layo elifanelekileyo nokuwexuka ngokukwawo ngegama lakho elifanelekileyo, nize ke niqwalasele ukuba amava abantu bakaThixo bamandulo, kunye nazo zonke iinkalo zawo ezichasayo, abhalwa ngokuthembeka ukuze adlulele embalini. ISibhalo siyavakalisa sithi, ‘Ezi zinto … zabhalelwa ukulumkisa thina, abafikelwe ziziphelo zehlabathi.’ Kwaye ukuba amadoda nabafazi abanalo ulwazi lwenyaniso bahlukaniswe kangako neNkokeli yabo Enkulu, de bamkele inkokeli enkulu yokuwexuka bayibize ngokuba nguKristu Ubulungisa Bethu, kungenxa yokuba bengazange behle nzulu emigodini yenyaniso. Abakwazi ukwahlula intsimbi exabisekileyo kwizinto ezingabalulekanga.”
“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.
“Verenga kunyevera kunopihwa zvikuru muShoko raMwari pamusoro pavaporofita venhema vachauya nedzidziso dzavo dzakatsauka, uye, kana zvichibvira, vachatsausa kunyange vakasanangurwa chaivo. Nezviyeuchidzo izvi, nei kereke isingakwanisi kusiyanisa chenhema nechokwadi? Vose vakatsauswa nenzira ipi neipi ngavazvininipise pamberi paMwari, vatendeuke nomwoyo wose, nokuti vakabvuma nyore kutsauswa. Havana kusiyanisa inzwi roMufudzi wechokwadi nerausingazivikanwi. Vose vakadaro ngavaongorore chitsauko ichi chechiitiko chavo.”
“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.’
“Anopfuura hafu yezana ramakore Mwari ave achipa vanhu Vake chiedza kubudikidza nezvipupuriro zvoMweya Wake. Mushure menguva yose iyi, zvasara here kuti varume vashoma navakadzi vavo ndivo vabvise kunyengedzwa kwekereke yose yavatendi, vachizivisa kuti Mai White munyengeri nomunyepedzeri here? ‘Muchavaziva nezvibereko zvavo.’”
“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.
“Vaya vanokwanisa kufuratira humbowo hwose hwavakapiwa naMwari, nokushandura ropafadzo irworwo ruve chituko, vanofanira kudedera nokuda kwokuchengeteka kwemweya yavo pachavo. Chigadziko chemwenje chavo chichabviswa panzvimbo yacho, kunze kwokunge vapfidza. Ishe atukwa. Mureza wezvokwadi, wemashoko engirozi yokutanga, neyechipiri, neyechitatu, wasiiwa uchikweva muguruva. Kana varindi vakasiyiwa vachitsausa vanhu nenzira iyi, Mwari achabata mimwe mweya ine mhaka nokuda kwokushaya kunzwisisa kunopinza kwokuziva rudzi rwezvokudya rwakanga ruchipiwa kuboka Rake.”
“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.
“ការបោះបង់ជំនឿបានកើតមានឡើង ហើយព្រះអម្ចាស់បានអនុញ្ញាតឲ្យកិច្ចការដែលមានលក្ខណៈបែបនេះរីកចម្រើនឡើងកាលពីអតីតកាល ដើម្បីបង្ហាញថា ប្រជារាស្ត្ររបស់ទ្រង់នឹងត្រូវបានបំភាន់យ៉ាងងាយស្រួលប៉ុណ្ណា នៅពេលពួកគេពឹងផ្អែកលើពាក្យសម្ដីរបស់មនុស្ស ជំនួសឲ្យការស្រាវជ្រាវបទគម្ពីរដោយខ្លួនឯង ដូចជាពួកបេរ៉ានដ៏ថ្លៃថ្នូរ ដើម្បីមើលថា កិច្ចការទាំងនេះពិតជាដូច្នោះមែនឬទេ។ ហើយព្រះអម្ចាស់បានអនុញ្ញាតឲ្យកិច្ចការបែបនេះកើតឡើង ដើម្បីឲ្យមានការព្រមានថា កិច្ចការបែបនេះនឹងកើតឡើង។”
“Rebellion and apostasy are in the very air we breathe. We shall be affected by them unless we by faith hang our helpless souls upon Christ. If men are so easily misled now, how will they stand when Satan shall personate Christ, and work miracles? Who will be unmoved by his misrepresentations then—professing to be Christ when it is only Satan assuming the person of Christ, and apparently working the works of Christ? What will hold God’s people from giving their allegiance to false christs? ‘Go not after them.’
“Uasi na ukengeufu vimo katika hewa yenyewe tunayoivuta. Tutaathiriwa navyo isipokuwa kwa imani tutegemeze roho zetu zisizojiweza juu ya Kristo. Ikiwa watu wanapotoshwa kwa urahisi jinsi hii sasa, watasimamaje wakati Shetani atakapojifanya Kristo, na kufanya miujiza? Ni nani atakayebaki bila kuyumbishwa na upotoshaji wake wakati huo—akidai kuwa yeye ni Kristo, ilhali ni Shetani tu anayechukua nafsi ya Kristo, na kwa jinsi inavyoonekana akitenda matendo ya Kristo? Ni nini kitakachowazuia watu wa Mungu wasimpe uaminifu wao makristo wa uongo? ‘Msiwafuate.’”
“The doctrines must be plainly understood. The men accepted to preach the truth must be anchored; then their vessel will hold against storm and tempest, because the anchor holds them firmly. The deceptions will increase, and we are to call rebellion by its right name. We are to stand with the whole armor on. In this conflict we do not meet men only, but principalities and powers. We wrestle not against flesh and blood. Let Ephesians 6:10–18 be read carefully and impressively in our churches.” Notebook Leaflets, 57, 58.
“Dzidziso dzinofanira kunzwisiswa pachena. Varume vanogamuchirwa kuti vaparidze chokwadi vanofanira kusimbiswa zvakasimba; ipapo ngarava yavo ichamira pakurwisana nedutu nechimvuramabwe, nokuti chitsigiso chinovabata zvakasimba. Kunyengera kuchawedzera, uye tinofanira kudana kupandukira nezita raro chairo. Tinofanira kumira takapfeka nhumbi dzose dzokurwa nadzo. Mukurwisana uku hatisangani navanhu chete, asi noushe namasimba. Hatisi kurwa nenyama neropa. VaEfeso 6:10–18 ngaverengwe nokungwarira uye nenzira inobata mwoyo mumachechi edu.” Notebook Leaflets, 57, 58.