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.”
Ñaareelu ñaareel bu Adventisme buy bokk ak Laodisée agsi na ci 1888, te xeetu maam wa ci misaal mi dañu ko tegtal ci Ezekiel sarax 8, ni ñaareelug seetaan, bi ñuy wone ci “néegu ay nataalam.”
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.
Noonu ma dugg bi, te gis; te xool, xeeti réy-réyu mbind mi di daw ci suuf, ak rab yu bañ-bañ, ak bépp xërëm kërug Israyil, ñu nataal leen ci miir mi wër bépp fan. Te juróom-ñaar-fukk ay góor ci magi kërug Israyil taxawoon nañu ci seen kanam, te ci biir seen digg taxawoon na Yaasaniya doomu Safan; ku nekk ak saafaraam ci loxoom, te niir gu dëgër gu cuuraay yéegoon na. Noonu mu ne ma: Doom-aadama, ndax gis nga li magi kërug Israyil di def ci lëndëm gi, ku nekk ci néegu nataalam? Ndaxte ñuy wax ne: Boroom bi gisuwul nu; Boroom bi bàyyi na suuf si. 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.
Néegu naxirkat yi màndarga tegu neen yu bon yi nekk ci xol ñi ñu melni mag ñi yu yàgg; te ñoom indiwnañu sax mboolem bon googu du ci néegu seeni xel rekk, waaye itam ci néegu kër-yàlla Yàlla.
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.
Buloo mburu ku nit ku am bët bët, te itamoo lekkam yu neex yi mu laal; ndaxte ni mu xalaate ci biiram, noonu la: “Lekkal te naan,” la lay wax; waaye xolam nekkul ak yow. Léeb yu Xelu 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.
Ñaawteefu néex i xelal kër gu melni ci néeg yu xel, bindees na ci ñaari tërali yi: ci miir yi dëkkal kër Yàlla gi, ak ci miir yi ci xel yu mag ñi. Néeg yu nëbb yu xel yi ci ñaareelu bañ-bu-bonu bi nekk ci Ezekiyel saar juróom-ñett, dañuy tegtal xeetu ñaareel gi ci Adventisme Laodise bi; te ci ñaari bañ-bu-bonu yi, ñaareelu bañ-bu-bonu bi moo gën a jël waxtu ngir dëgëral benn rebelion buy am ci mbooloo mépp, doonte ñaari bañ-bu-bonu yépp dañu leen wone ni ay góor ñoo leen di def, fekk ñoom lañu waroon a doon wottukat yi ñu teg woon ngir aar nit ñi.
“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.
“Mandargu mucc gi teginu ci ñi ‘di jooy ak di mettit ndax mboolem njubadi yi ñuy def.’ Léegi malaakam dee gi dem na, ni ko gisgisu Ezekiel wone ci nit ña yor jumtukaayi rey, ñoom ñi ñu jox ndigal li ne: ‘Reyleen ba noppi mag ak ndaw, janq ak xale yu ndaw, ak jigéen; waaye buleen jege kenn ku am mandarga gi ci moom; te tàmbaleen ci sama kër gu sell gi.’ Yonent bi ne: ‘Noonu ñu tàmbalee ci mag ña woon ca kanam kër ga.’ Ezekiel 9:1–6. Liggéeyu yàq gi tàmbalee na ci biir ñi wax ne ñooy wottukati askan wi ci mbirum ruu. Wottukati dëggadi yi ñooy ñiy jëkk a daanu. Amul kenn ku leen yërëm mbaa ku leen bàyyi. Góor, jigéen, janq ak xale yu ndaw dañuy dee ñoom ñépp benn.” 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.
Ngëm gi màndargu ñëwug maas gu ñaareel gi di bàyyi xel moom ci njiitu Adventisme bu Laodise, ni ko matalee ci Ndaje Màgg mi atum 1888 ca Minneapolis. Moom dafañu ko tegtal ci wax ji “magi kër Israayil,” te itam ci “juróom-ñaar-fukk nit ñi.” Juróom-ñaar-fukk mag lañu boolewoon ak liggéeyu Muse, te kurél ñaareelu taalibey Yeesu itam dafay nekk juróom-ñaar-fukk nit. “Juróom-ñaar-fukk” dafay mel ni njiite, ni ko “magi” itam di firndeel. Ñaareelu yàqute ga moo gën a jëfandikoo njàngat ci kaw njit ñi, te ci def loolu muy yokk taxawaayu yàqute ga nekk lu jëm ci benn ñàkk dégg-dëgg gu mbooleem njit ñi bokk.
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.
Ci biir ñaari fukki mag ña ca cosaan ga, Jaasaaniya doomam Safaan moo fa taxawoon. Turu “Jaasaaniya” mooy “ki Yàlla dégg”, te mooy takkaay nguurug kilifay yi ñu fa daan, ñu gëm-bopp ba dëddu ci jamono ji Yàlla doon wax; ndaxte mu dégg Yàlla, waaye bëgguloon déglu ko, ndaxte daan na wax ne Yàlla bàyyi na ay nitam, te Yàlla gisul li doon xew ci néeg yu kumpa yi. Jaasaaniya moo doon “doomam Safaan”, te turu “Safaan” mooy “nëbb”. Tërali maas gu ñaareel gi di firndeel dikkug kilifay yu daan ngëm-bopp, te daan ñu dëddu ci jamono ji Yàlla doon wax, te daan nañu gëm ne Yàlla gisul seen jëf yi mbaa mu sax yebu ci ñoom.
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.
Rakk bu jigéen White bind neñ ko woon waxtaan yi kilifte yi ci Adventisme bu Laodise woon di def biir General Conference bu 1888. Ca General Conference bu 1888, Yàlla won na Jigéen White ndaje yi kilifte yi daan am seen biir, ba ñu xalaat ne Yàlla déggul leen. Foofa, ci kumpaag bu néeg yi, ñu wax ay kàddu yu bon ci Jigéen White, doomam, ak Màggal yi Jones ak Waggoner. Ñu gëm ne man nañu wax ci yoon wu féete, ndaxte Yàlla mënul a gis leen ci seen néeg yu bopp, waaye Yàlla won na yonent bu jigéen bi waxtaan yooyu sax. Ñu nekkoon ci ab ndaje bu mbooloo, te ni xel mu sell mi waxee, dañuy dégg ndigal bu tawfek bu mujj bi, waaye bëgguñu ko dégg.
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?
Lan moo juróom yóoyu moo juróom njàngat gu mel ni noonu, gu won nañu ci bunt bu leer rebellioon bi amoon ci atum 1888, ba tax Rakku jigéen White méngale ko ak rebellioon bu Koré, Datan ak 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.
“Bu ngeen leer ci Xel mu Sell mi, dangeen gis mboolem njubadi googu ca Minneapolis ni mu mel, ni Yàlla di ko xool. Su fekkee ne du ma leen gisati mukk ci àddina sii, na ngeen wóor ne baal naa leen tiis bi ak metit bi ak ëttu xol bi ngeen indi ci man te kenn waralu ko. Waaye ngir sa bakkan, ngir ndax Kooku mi dee ngir yow, bëgg naa nga gis te nangoo seeni njuumte. Dëgg la ne booloo woon ak ñi bàyyiwuñu Xelu Yàlla. Am nga woon lépp lu lay doy ngir xam ne Boroom bi dafa doon liggéey jaarale ko ci Bokk yi Jones ak Waggoner; waaye jàppoo ngaul leer gi; te gannaaw yëg-yëg yi ngeen toppatoo, ak wax yi ñu wax ci dëgg gi, dangaul yëgoo ne yaakaar naa confess nga ne def nga lu bon, ne góor ñii am nañu ndigal gu jóge ca Yàlla, te yaw xeebal nga ndigal gi ak ñi ko yóbb.
“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.
“Masuma gisuma, kenn maa gisuloon ci sunu nit ñi noonu dal gu dëgër ci seen bopp ak bañu nangu te nangoo leer gi, ni mu feeñee woon ca Minneapolis. Ñu won na ma ne kenn ci kuréel ga ñi dencoon xel mi feeñee ca ndaje ma du dellu a am leer gu sell ngir xàmme njariñu dëgg gi ñu leen yónnee asamaan, ba kera bi ñuy suufeel seen réy-réylu te wax dëgg ne Du Xelmu Yàlla moo leen doon yënguël, waaye seen xel ak seen xol dafa feesoon ak àtte yu jubadi. Boroom bi bëggoon na jege si ñoom, barkeel leen te faj leen ci seen réer gu ñu delloo, waaye nanguwunu déglu. Benn xel boobu moo leen doon yënguël, moom mi yënguël woon Koré, Datan ak Abiram. Goor ñooñu ci Israayil dogal nañu woon a weddi lépp lu leen di firndeel ne dañoo bàkkaar, te ñu dem ba tey ci seen yoon wu ñàkk mbégte ci xaalisug ndigal, ba baari nit ñu góor-góorlu ngir jàppale leen te booloo ak ñoom.”
“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.
“Ñoom ñi doon kan? Du ñi néew doole, du ñi xamul, du ñi amul leerug xel. Ci boobu fippu, amoon na ñaar téeméeri juróom-fukk yuur nguur yu siiw ci mbooloo mi, nit ñu tedd. Lan mooyoon seeni seede? ‘Mbooloo mépp sell nañu, kenn ku nekk ci ñoom, te Boroom bi nekk na ci seen biir: lu tax nag yéen di yékkati seen bopp ci kaw mbooloom Boroom bi?’ [Numbers 16:3]. Bi Kora ak ay àndandoom sànkee ci dogalu Yàlla, nit ña ñu nax woon gisulñu loxob Boroom bi ci kéemaan boobu. Suba si topp, mbooloo mépp jiiñeeloon Muusa ak Aaroŋ ne, ‘Yéen rey ngeen nit ñi Boroom bi moom’ [Verse 41], te mbas mi daldi wàcc ci kaw mbooloo mi, te lu ëpp fukk ak ñent téeméer ña dee.”
“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.
“Ba ma fas yéene a bàyyi Minneapolis, malaakam Boroom bi taxawoon sama wet ne ma: ‘Déedéet; Yàlla am na liggéey bu nga war a def fii. Nit ñi mingiy jëf ni ñi delloo ngirug Kora, Datan ak Abiram. Tegg naa la ci sa taxawaay bu baax, te ñi nekkul ci leer gi duñu ko nangu; duñu dégg sa seede; waaye man dinaa ànd ak yaw; sama yiw ak sama kàttan dinañu la dooleel. Du yaw lañuy xeeb, waaye ndaw ñi ak xibaar bi may yónni ci sama nit ñi. Wone nañu xeeb ci kàddug Boroom bi. Seytaane gumbal na seen bët yi te wallax na seen àtte; te bu dul ne baken bu nekk tuub seeni bàkkaar bii, moomu moom-sa-bopp bu sellul mi di toroxal Xel Yàlla, dinañu dox ci lëndëm. Dinaa yóbbu làmp bi bàyyi ko fa mu nekk, suñu tuubee te soppeeku, ngir ma wéral leen. Mucc nañu seeni gis-gis yu xel mu sell. Bëgguñu woon ne Yàlla feeñal ay Xelam ak dooleem; ndaxte am nañu xel mu ree ak sibb ci sama kàddu. Yàqute, ñàkk tegu, ñaawal ak caaxaan ñoo ñuy faral di def bés bu nekk. Sampuñu seen xol ngir seet ma. Dañuy dox ci ay xob yu seen bopp taal, te bu ñu tuubul dinañu tëdd ci naqari xol. Noonu la Boroom bi wax: Taxawal sa bérab bu war; ndaxte maa ngi ànd ak yaw, te duma la bàyyi mbaa duma la dëddu.’ Kàddu yii jóge ci Yàlla, man ñakkuma fit a bañ leen.”
“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.
«Leer ngi di leer ci Battle Creek ak njaxlaf yu set te leer; waaye kan ci ñi amoon wàll ci ndaje ma ca Minneapolis ñëw na ci leer gi te nangu alal yu barey dëgg gi Boroom bi yónnee leen ko bókki asamaan? Kan ñoo toppandoo woon tànk ak tànk ak Njiit li, Yeesu Kirist? Kan ñoo def nañu waxu nangu gu mat ci seen cëru fitna bu jubul, seen gumba, seen iñar ak seetaan yu bon, seen weddi dëgg? Benn kenn; te ndax seen yàgg a bañ a nangu leer gi, leer googu bàyyi na leen gannaaw lool; dañu saxuloon ci yokkute ci yiw ak ci xam-xamu Kirist Yeesu sunu Boroom. Ñoom dañoo tëj a nangu yiw wi ñu soxla woon, bi ñu manoon a am, te moo leen doon def nit ñu dëgër ci xperience bu diine.»
“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.
“Taxawaay bi ñu jël woon ca Minneapolis mel ni mooy ab tere bu ñu mënula daj, te moo tax ba ci lu bare mu tëj leen ak ñi di sikki-sàkka, ñi di laaj-laaj, ak ñi bëggul dëgg ak kàttanu Yàlla. Bu beneen jafe-jafe yu mag dikkee, ñi guddee loolu di bañ a nangu firnde yi dajaleeku ci kaw firnde yi, dees na leen dellu nattu ci boppu itam yi ñu feeñee ba leer ne ca lañu dale woon; te dina jafe ci ñoom a nangu li jóge ci Yàlla, ba bañ li jóge ci dooley lëndëm. Moo tax yoonu seen kaaraange kese mooy dox ci toroxte, di def yoon yu jub ngir seen tànk, ngir baña tax ñi lafañ ñàkk yoon. Dafay soppiku bépp lu ci aju ci kan lañuy booloo, ndax mbooloo ak nit ñi dox ak Yàlla te gëm ko di ko wóolu, walla ak nit ñi topp seen xel mu ñu foog ne moo baax, di dox ci ay leer yi seen bopp taal.”
“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.
“Waxtu wi ak takute ak liggéey bi war a nekk ngir daan ñaari dooley ñiy liggéey ci contra dëgg gi, nekk na yàqub bu metti lool; ndaxte nun mën nanu woon nekk ay at yu bare jiitu ci xam-xamu ngëm; te ñu bare, barey bàkka yu nekk woon nañu yokku ci kanam mbooloom kërceen gi su fekkee ne ñi waroon dox ci leer gi toppoon nañu ngir xam Boroom bi, ba xam ne génn-gooroom waajal nañu ko ni suba si. Waaye bu baaxee ne war nañu jëfandikoo liggéey bu bare ci biir kërceen gi ngir daan dooley ñiy liggéey ña taxawoon ni miirug granit ci kanam dëgg gi Yàlla yónnee ci ay nitam, àddina bi des na ci lëndëm gu tollu.”
“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.
«Yàlla bëggoon na ne wottukat yi jog, te ak benn baat yu booloo yónnee ndigal gu dëgër, di joxe bucc-bu xam-xam bu wóor, ngir nit ñépp man a gaaw a dem ca seen bérabub warugar te def seen cër ci liggéey gu mag ga. Noonu leer gu am doole, gu set wecc, gu ange boobu beneen bi miy wàcc jóge asamaan, te am katanu réy, dinaa feesaloon suuf si ak ndamam. Nu ngi ay at ca ginnaaw; te ñi taxawoon ci gumba, te tere yokkute bu njël saas boobu sax, bi Yàlla bëggoon ne mu génne ci ndaje Minneapolis mel ni làmp buy lakk, war nañu toroxal seen xol kanam Yàlla, te gis ak xam ni naka la liggéey bi tereekuwoon ndax gumba gu nekk ci seen xel ak dëgërug xol. » 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.”
Lan mooy li taxoon njit yi won nañu noonu ubbiku ci 1888, ba tax ñu Sister White dajale ko ak réewum Koré, Datan ak Abiram? Tontu bi, ci lu leer, nekk na ci réewum 1863, mi xàjjaloon yoon wi ngir li Esekiel déggaloon ne dina doon yeneeni ñaawte yu gëna réy. Bañ “juróom-ñaari yoon yi” ci Levitique 26, te dugal ay xaalu fen, dina jur soxla ngir saxal fen wu 1863. Noonu nag, Miller dina seetaan ni ay jewelam tasaaroo te ñu muur leen ak mbalit ak ay jewel yu fen ak xaalis yu fen. Kàddug àddina si ne: “taariix dafa ñuy bind ko ci way dàqaat yi.”
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.
Doonte sax ci dëgg-dëgg ñoo doon noonu, ñi jiite mbooloom Awaañis bu Laodisee bi, ñoo jëfandikoo waxtu ak coono ngir tabax ab nettali jaar-jaar bu yéegale ngëmbaat gu gën a yokku gi ci biir ñenti maas yi, ci jéem a teg ngëmbaat googu ci leer gu sore lool ak jaar-jaar ju dëgg ji malaaykai asamaan yi bind. Soppi jaar-jaar mooy benn mandarga bu mag bu Jesuit yi ci Kërgu Yàlla gu Katolik gi, te soppi jaar-jaar doon na seen liggéey ak seen njariñ ci ñi bind jaar-jaar ci biir Awaañis yi ci Laodisee. Li ñuy bind tey jii ñu wax ne ay “istoriyen” yu Awaañis ci Laodisee ci mbirum ndaje Mbooloo Gu Mag gu Minneapolis mooy misaal bu leer loolu ci soppi jaar-jaar.
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.
Amaana na am na benn ci ay ñu bokkoon ca ñi fippu jógé ca ndaje ma, ñu mujje tuub; waaye lu nekk lu weesu yoon bi, du dindi yoon bi ci boppam. Digleef nañu Maam White mu des fa te bind ndaje ma, ndaxte fippug Koré, Datan ak Abiram dafa doon dellusi. Ñu bind jaar-jaari Adventist yi, suñu tabaxee seede bi ci wër ndax wax ji ci njubte gu jaar ci ngëm degg nañu ko walla dégguñu ko; bañ nañu ko walla bañu ko; mbaa gannaaw gi nangu nañu ko, loolu mooy daw seede gu wax ci xel mu Sell mi te di fippu gu ñu misaal ci Koré, Datan ak Abiram.
Which of those three rebels did Moses’ record show was afterward repentant and accepted back in the leadership with Moses?
Kan ci ñetti ñaari nag yu weddi yooyu, kan la bindu Musaa wone ne mu tuub gannaaw loolu te nangu ko dellusi ci njiitu ak Musaa?
“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.
“Koré, mi doon xel gu jiite ci yëngu-yëngu bii, bokk na woon ci waa Lewi, ci njabootu Kahat, te muy mbokkum Musaa; dafa doon nit ku am kàttan ak yelleef. Doonte dees ko sampoon ngir liggéeyu kër yàlla gu ñuy wax tabernacle, moo tax mu nekkul woon ku kontaan ak bérabam te mu bëgg a jot ci màggalu saraxalekat yi. Jox Aaróon ak këram liggéeyu saraxalekat gi, mi nekkoon lu daan dikk ci doom ji njëkk bu nekk ci kër gu nekk, dafa indi woon kiñaan ak ñàkk mbégte, te ab diir Koré dafa doon, ci sutura, weddi sañ-sañu Musaa ak Aaróon, doonte jëf ju biraluy rébél la woon muñul a jéem. Mu mujjee fas xel mu ñeme lool ngir daan ñaar ñi, mooy sañ-sañu nguur gi ak sañ-sañu diine ji. Mu ñakkul woon it ñi koy yéene. Jigeen ak kër-yàllu Koré ak waa Kahat, ci wetu bëj-saalumu tabernacle bi, foofu la xeetu Ruben sampoo woon; kër-yàllu Datan ak Abiram, ñaari boroom daraja ci xeet woowu, nekkoon na ñu jege kër-yàllu Koré. Boroom daraja yooyu booloo nañu gaaw ci pexeem yu ñuul yu bare bëgg-bopp. Ndaxte ñoom ay sëtub doom ji gëna mag ci Yàqub lañu woon, ñu naan sañ-sañu nguur gi yépp ñoom a ko yelloo, te ñu dogal a séddoo ak Koré teranga yi ak màggali saraxalekat gi.”
“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.
“Melokaanu xel ci biir nit ñi dafa dëppook woon ak pexey Koré. Ci metitug seen naqar, seeni njàqare yu njëkk, kiñaan ak bañ baa dellusiwaat, te seen ñaawle yoon wi jëmwaat ci seen kilifa bu muñ. Bànni Israyil dañoo doon sax di fàtte ne ñoom dañoo nekkoon ci ndigalu Yàlla. Ñoom fàtte nañu ne Malaaka kóllëre ga mooyoon seen kilifa bu ñu gisul; ne, mu buurloo ci kennug niir gu lëndëm, ngëneelu Almasi moo leen jiituwoon; te ci Moom la Musaa jotee mbooleem santaaneem.”
“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.
«Ñoom bëgguñu woon a suufeeku ci àtte bu tiis bi ne ñoom ñépp dañuy dee ca màndiŋ ma; te moo tax ñu nekkoon waajal a jàpp ci bépp layu ngëm ne du Yàlla waaye Musaa moo leen di jiite, te moom it moo leen yégle woon seen alxolankor. Jëf ju gën a baax ju ki gën a lewet ci suuf si def, manula woon a dalal moytadiwug xeet wii; te doonte màndargay merug Yàlla ci seen ngàññ gu weesu woon dafa doon feeñ teew ci seen sàpp yu tasaaroo ak limu nit ñi ñu ñàkk, fekk nañu ne jàngoro ji duggul seen xol. Benn yoonaat it, nattu gi dafa leen noot.» 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.
Adventisme Laodise bi tàmbalee ci atum 1856, te ci 1863 mu doon jàngat bu ñu bind ci yoon ni mbooloom Adventiste Laodise. Naka ko ñu jëfandikoo ba noppi ci jàngoro yu jiitu yi, amul benn seede bu wax ci xel mu ànd ak xam-xamu Yàlla buy won ne Laodise mukk dina mucc. Mënul a mucc ludul su tuubee ci sa tolluwaayam, te nangu xew-xewu bi Filadelfi di firndeel. Laodise mooy xeet wu ñuy àtte, ci nees ko weesu génne ko ci gémmiñu Boroom bi. Ci ni mu doon mbooloom Laodise, wax ju jóge ci xel mu sell jiñ na ne mbooloo mi dogaloon nañu ko mu wër baaxal ci màndiŋ bi, ni Israayil bu yàgg ba noppi.
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.
Kan ci ñi ñàkk dégg-dégg yu Israyil gu yàgg ba tey, yan ñoo wër ci màndiŋ ma diirub ñeent-fukk at, te gannaaw loolu dugg ci Réew ma ñu Dige woon? Amul benn bakkan; te seeni wër-wëram dafa mel ci misaalu wër-wëru Israyil bu jamono jii.
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.
Njuumte gu Koré, Datan ak Abiram (mi mel ni njuumtey 1888), dafa sukkandiku ci seen bañ a nangu àtte bi ñu tëral ci askan wi, di leen jox ndigal ñu wër forty at ci màndiŋ ma. Njuumtey 1888 moom it, dafa sukkandiku ci bañu njiit yi bañ a nangu wax ji leen tëral ni ñoomo Laodicea te di leen jox ndigal ñu wër yeneen at yu bare ci màndiŋ ma ndax seen moytu yépp.
“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.
“Bataaxal bi A. T. Jones ak E. J. Waggoner joxoon nu, mooy bataaxalu Yàlla bu ñëw ci jàngoro Laodise; te alkande ñëwatu ci képp ku wax ne gëm na dëgg teewul yeneen ñi leer yi Yàlla joxe.” 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.
Mag yu mag ñëwoon yi, ñi waroon a doon sàmmkat yi ca askan wi ci 1888, dañoo gëm ne ñoom dañoo “barele te yokku ci alal”. Dinañu seet li jur xaalis boobu lu jiitu 1888, ci mbind mi ci topp.
“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.
“Sama ruu metti na lool ci gis ni ñenn ñi amoon leer ak dëgg nangu nañu bu gaaw naxaluy Seytaane, te ñu sànku ci sellug fen. Bu nit ñi dëddu bàyyi teeru màndarga yi Boroom bi samp ngir nu man a xam sunu taxawaay, ni ko waxe yonent ci kàddug Yàlla, dem naa ñuy dem te xamuñu fu ñuy jëm.
“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.
“Damay xalaat naa ne ndax ñàkk dégg-dëgg gu wér mas naa man a wér. Jàngal ci Patriarchs and Prophets mbirum ñàkk dégg-dëgg gu Koré, Daatan ak Abiraam. Ñàkk dégg-dëgg googu yaataloon na, te moo ëmb lu ëpp ñaar nit. Ñaari téeméeri ak juróom-fukk ay kilifay mbooloo mi, yu mag te siiw, ñoo ko jiite woon. Tuddeleen ñàkk dégg-dëgg ci turam bu dëgg, te tuddeleen sàdd yoonu ngëm ci turam bu dëgg, ba noppi ngeen seet ne xew-xewi askanu Yàlla yaa ngi cosaan jii, ak mbooleem jëf yu diis, bindees na leen ak kóllëre ngir ñu dugg ci jaar-jaar. Mbind mi wax na ne: ‘Lii lépp … bindees na ngir nu jàng ci ko, yéen ñi mujjug àddina jotee ci seen kaw.’ Te bu góor ak jigéen ñi xam dëgg gi soree noonu ak seen Kilifa bu Mag, ba ñuy jël kilifa bu mag bu sàdd yoonu ngëm, di ko tudde Kirist sunu Njubte, loolu ndaxte duñu suux ci biir xottiy dëgg gi. Duñu man a xàjjal xeer wu wert wi ak jumtukaay ju ñaaw ji.”
“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.
“Jàngal artu yi bari lool ci Kàddug Yàlla ngir yeneen waxkat yu dëggul yi di ñëw ak seen ay bàkkaar yu jubadi, te bu nekk su fekkee, dinañu nax ba sax ñi tànn. Ak yëgle yii, lu tax mooy ne mbooloom gëmkat yi xamantalul lu dëgg ak lu dul dëgg? Ñi ñu nax nii benn anam walla beneen, war nañu toroxlu ci kanam Yàlla te tuub dëgg-dëgg, ndaxte naxees nañu leen yomb lool. Xamuñu baatub Sàmmkat bu dëgg ba ak bu ku doxandéem. Na ñépp ñooñu dellu xool xëtu seen jaar-jaaru dund bii.”
“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.’
«Luutu gën a bari juróom-ñaar-fukk at, Yàlla moo doon jox ay nitam leer ci kaw seede yi jóge ci Xelam. Ndax gannaaw lépp lii, dafa des ba ñu bàyyi ay góor yu néew ak seeni jabar ñu delloo mboolem kërceenug gëmkat yi ci dëgg, di wax ne Mame White ab naaféq la te ab naggukat? “Ci seen meññeef ngeen leen di xàmme.”»
“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.
“Ñi mën a man a xeeb ci wàllu lëpp lu nekk ay firnde yi Yàlla jox na leen, te soppi xéewal boobu mu nekk musiba, dañuy yëngatu ngir kaaraangeen seen bakan yu bopp. Seen ndabtal leer dinañu ko jële ci bérabam bu ñu tuubee. Boroom bi dañu ko toroxal. Saaful dëgg gi, di waxin malaaka bi jëkk, ñaareel bi, ak ñetteel bi, bàyyi nañu ko mu réer ci suuf si. Su fekkee ne ñi taxawal ngir wottu ñooy réeral nit ñi ci noonu, Yàlla dina teg ci kaw ay bakkan yeneen yëfandikook seen ñàkk xel mu ñor ngir xàm ban xeetu lekk lañuy jox gàllankooram.”
“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.
“Njàngat gu wor na am nañu, te Boroom bi may na mbir yu mel nii ñu sax ci jamono yu weesu ngir won ni ay nitam di yomb a réer bu baax suñu sukkandikoo ci kàdduy nit, te bañ a seet Mbind mi ci seen bopp, ni Bere yi tedd ga defoon, ngir gis ndax mbir yooyu deyoon dëgg. Te Boroom bi may na it ñu amal mbir yu mel noonu ngir waare yi mën a joxe ne mbir yu mel yooyu dinañu am.”
“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.’
“Ñàkk dégg ak ñàkk ngëm nekk na ci sax, mel ni biir ngelaw li nu di noflaay. Dañuy jot ci seen jëf, su fekkee ne daanuwul ci Kirist ci ngëm, di taxaw sunuy ruu yu amul doole ci moom. Bu góor ñi di lépp lu yomb ci ñu réeral leen tey, naka lañuy taxaw bu Seytaane soloo boppam ni Kirist, di def kéemaan? Kan mooy baaxul yëngu ci ay wone yu mu di waxtaan booba—mi ngi wax ne moom mooy Kirist, te du dara ludul Seytaane miy yeb personu Kirist, te di mel ni miy def jëfi Kirist? Lan mooy téye askanu Yàlla bañ a jox seen déggal ay kirist yu dul dëgg? ‘Buleen topp leen.’”
“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.
“Warug njàng yi war na ñu xam leen bu leer. Góor ñi nangu ngir yégle dëgg gi war nañu sax te taxaw bu baax; noonu seen gaal dina man a jàpp ci ngelaw ak mbëkk-mi, ndaxte ankaas bi mooy leen téye bu wér. Naxtéefi yéex yi dinañu gën a yokku, te sunu war mooy tudde rebeliyoŋ ci turam ju jub. War nañu taxaw fekk yépp jumtukaayi xare yi sol nañu ko. Ci xare bii, du nit ñu rekk lanu di dajeel, waaye boroom-kàttan ak boroom-sañ-sañ. Dunu bëre ak yaram ak deret. Nañu jàng Efes 6:10–18 ak teey bu baax te ak doole ci sunuy mbooloy jaamu Yàlla yi.” Notebook Leaflets, 57, 58.