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# The Book of Daniel - Number Seventy-Nine

Akwụkwọ Daniel - Nọmba Iri Asaa na Itoolu

Unveiling the Rebellion of 1888: Lessons from the Second Generation of Laodicean Adventism

Ikpughe Nnupụisi nke 1888: Ihe Mmụta sitere n’Ọgbọ nke Abụọ nke Adventizim Laodisia

Author

Jeff Pippenger

Published

February 12, 2024

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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.”

Ọgbọ nke abụọ nke Adventizim Laodisia bịara n’afọ 1888, a na-anọchikwa ọgbọ ahụ n’ihe nnọchianya n’Isi nke asatọ nke Ezekiel, dị ka ihe arụ nke abụọ, nke “ime-ụlọ ihe oyiyi ya” nọchiri anya ya.

> 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.

> Ya mere m banye hụ; ma, le, ụdị ihe ọ bụla na-akpụ akpụ, na anụ ọhịa ndị jọgburu onwe ha, na arụsị niile nke ụlọ Izrel, ka e sere n’elu mgbidi gburugburu. Ndị ikom iri asaa n’ime ndị okenye nke ụlọ Izrel guzo kwa n’ihu ha, Jaazanaya nwa Shefan guzokwa n’etiti ha, onye ọ bụla ji ebe-ísì-ọma ya n’aka ya; igwe ojii gbara ọchịchịrị nke ísì-ọma wee rịgoro. Mgbe ahụ ọ sịrị m, Nwa nke mmadụ, ì hụwo ihe ndị okenye nke ụlọ Izrel na-eme n’ọchịchịrị, onye ọ bụla n’ime ụlọ ime ihe oyiyi ya? n’ihi na ha na-asị, Onyenwe anyị ahụghị anyị; Onyenwe anyị ahapụwo ụwa. Ezikiel 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.

Ụlọ nzuzo nke ihe oyiyi na-anọchi anya ihe ọjọọ zoro ezo dị n’ime obi ndị ahụ a na-anọchi anya ha dịka ndị okenye oge ochie, ha ewebatakwara kpọmkwem ajọ omume ahụ, ọ bụghị naanị n’ime ime ụlọ nke uche ha, kamakwa n’ime ime ụlọ nke ebe nsọ Chineke.

> 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.

> Erila achịcha nke onye anya ya jọrọ njọ, achọkwala nri ya ndị dị ụtọ: n’ihi na dịka ọ na-eche n’obi ya, otú ahụ ka ọ dị: Rie ma ṅụọ, ka ọ na-agwa gị; ma obi ya anọghị n’ebe ị nọ. Ilu 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.

Edere ma ọjọọ nke ụlọ ime ihe oyiyi ka e dere ma n’elu mgbidi nke ụlọ nsọ ma n’elu mgbidi nke uche ndị okenye ahụ. Ụlọ nzuzo nke ime ihe oyiyi nke arụ-aru nke abụọ dị na Isi nke asatọ nke Ezekiel na-anọchi anya ọgbọ nke abụọ nke Adventizim Laodisia, ma n’ime arụ-aru anọ ahụ, arụ-aru nke abụọ na-ewe oge karịa n’ịkọwa nnupu isi nke òtù dum, ọ bụ ezie na e gosiri arụ-aru anọ ahụ niile dịka ihe ndị ikom ahụ, ndị kwesiri ịbụ ndị nche nke ndị mmadụ, na-eme.

> “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.

> “A kàrà akara nke nnapụta n’ahụ́ ndị ahụ ‘na-asụ ude ma na-eti mkpu n’ihi arụ arụ nile a na-eme.’ Ugbu a mmụọ-ozi nke ọnwụ na-apụta, dịka e gosiri ya n’ọhụụ Ezikiel site n’aka ndị ikom nwere ngwá agha igbu ọchụ, ndị e nyere iwu a: ‘Gbuonu kpamkpam ndị agadi na ndị na-eto eto, ma ụmụ agbọghọ, na ụmụntakịrị, na ndị inyom: ma unu abịarukwala nso onye ọ bụla nke akara ahụ dị n’ahụ́ ya; malitekwa n’ebe nsọ M.’ Onye-amụma ahụ na-ekwu, sị: ‘Ha malitere n’aka ndị ikom ochie ndị nọ n’ihu ụlọ ahụ.’ Ezikiel 9:1–6. Ọrụ mbibi ahụ na-amalite n’etiti ndị ahụ kpọrọ onwe ha ndị nche ime mmụọ nke ndị mmadụ. Ndị nche ụgha bụ ndị mbụ ga-ada. Ọ dịghị onye a ga-emere ebere ma ọ bụ a ga-ahapụ. Ndị ikom, ndị inyom, ụmụ agbọghọ, na ụmụntakịrị na-ala n’iyi ọnụ.” 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.

Nnupụisi nke na-egosi mbata nke ọgbọ nke abụọ ka a na-ejikọta kpọmkwem na ndu nke Adventizim Laodisia, dị ka e mezuru ya n’ogbako General Conference nke afọ 1888 na Minneapolis. A na-anọchi ya anya site n’okwu a bụ “ndị okenye nke ụlọ Izrel” nakwa site na “ndị ikom iri asaa.” Ọ bụ ndị okenye iri asaa ka e jikọtara na ọrụ Moses, ma ìgwè nke abụọ nke ndị na-eso ụzọ Jisọs mejupụtara ndị ikom iri asaa. “Iri asaa” na-anọchi anya ndu, dịkwa ka “ndị okenye” si eme. Ihe arụ nke abụọ na-etinye nkwusi ike pụrụ iche n’elu ndu ahụ, ma n’ime ime otú a, ọ na-etinye nkwusi ike ahụ n’elu ihe arụ ahụ dịka nke e jikọtara na nnupụisi ụlọọrụ nke ndu ahụ.

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.

N’etiti ndị ikom iri asaa ndị agadi ahụ ka “Jaazaniah nwa Shafan” guzoro. Aha “Jaazaniah” pụtara “onye Chineke nụrụ,” ma ọ nọchiri anya nduzi nke nupụụrụ isi n’oge ahụ Chineke na-ekwu okwu n’onwe ya; n’ihi na ọ nụrụ Chineke, ma jụ ige ntị, n’ihi na ọ kwupụtara na Chineke ahapụwo ndị ya, nakwa na Chineke ahụghị ihe na-eme n’ime ụlọ nzuzo ndị ahụ. Jaazaniah bụ “nwa Shafan,” ma aha “Shafan” pụtara “izochi.” Nhazi nke ọgbọ nke abụọ na-anọchi anya nnupụisi nke nduzi ahụ nke nupụụrụ isi n’oge ahụ Chineke na-ekwu okwu, ha wee kwere na Chineke ahụghị ma ọ bụ na o nweghị nchegbu banyere omume ha.

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.

Nwannaanyị White dere na e gosiri ya mkparịta ụka nke ndị ndu nke Adventism Laodisia n’oge Nzukọ Ozuzu nke 1888. N’oge Nzukọ Ozuzu nke 1888, Chineke gosiri Nwannaanyị White nzukọ ndị ndị ndu ahụ mere n’etiti onwe ha mgbe ha chere na Chineke anaghị anụ ntị. N’ebe ahụ, n’ime nzuzo nke ime ụlọ ha, ha kwuru okwu ọjọọ megide Nwannaanyị White, nwa ya nwoke, na Ndị Okenye Jones na Waggoner. Ha kweere na ha nwere ike ikwu okwu n’enweghị mgbochi, n’ihi na Chineke apụghị ịhụ ha n’ụlọ nzuzo ha, ma Chineke gosiri onye-amụma nwanyị ahụ mkparịta ụka ndị ahụ kpọmkwem. Ha nọ n’otu nzukọ ụlọọrụ, ma dịka mkpughe si kwuo, ha na-anụ ozi nke mmiri ozuzo ikpeazụ, ma ha jụrụ ịnụ ya.

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?

Gịnị ka ọ bụ nke mụrụ ụdị nduzi nke gosipụtara nnupụisi doro anya otu a n’afọ 1888, nke Nwanneanyị White tụnyere ya na nnupụisi nke Kora, Datan na 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.

> “Mgbe Mmụọ Nsọ na-enye gị ìhè, ị ga-ahụ ajọ omume ahụ niile e mere na Minneapolis dịka ọ dị n’ezie, dịka Chineke si ele ya anya. Ọ bụrụ na agaghị m ahụ gị ọzọ n’ụwa a, jide n’aka na agbagharawo m gị mwute na ahụhụ na ibu nke mkpụrụ obi i butere m n’enweghị ihe kpatara ya. Ma n’ihi mkpụrụ obi gị, n’ihi Onye ahụ nwụrụ n’ihi gị, achọrọ m ka ị hụ ma kwupụta njehie gị. I jikọtara onwe gị n’eziokwu na ndị ahụ guzogidere Mmụọ nke Chineke. Ị nwere ihe àmà niile ị chọrọ na Onyenwe anyị na-arụ ọrụ site n’aka Ụmụnna Jones na Waggoner; ma ị nataghị ìhè ahụ; ma mgbe mmetụta ndị ahụ i kweere ka ha na-achị, na okwu ndị e kwuru megide eziokwu ahụ, ị naghị enwe njikere ikwupụta na i mehiere, na ndị ikom ndị a nwere ozi sitere n’aka Chineke, nakwa na i ledara ma ozi ahụ ma ndị ozi ahụ anya.”

> “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.

> “Ọ dịtụbeghị mgbe m hụrụ n’etiti ndị anyị ịdị afọ ojuju siri ike n’onwe ha na enweghị mmasị ịnakwere ma kweta ìhè dịka e gosipụtara ya na Minneapolis. E gosiworo m na ọ dịghị onye ọbụla n’ime ìgwè ahụ bụ́ ndị jigidere mmụọ e gosipụtara na nzukọ ahụ ga-enwekwa ọzọ ìhè doro anya iji mata ọnụ ahịa dị oké ọnụ nke eziokwu ahụ e si n’eluigwe zitere ha ruo mgbe ha wedara mpako ha n’ala ma kwupụta na ọ bụghị Mmụọ nke Chineke kpaliri ha, kama na uche na obi ha jupụtara n’ajọ mbunobi. Onye-nwe-anyị chọrọ ịbịaru ha nso, ịgọzi ha ma gwọọ ha n’ịla azụ ha, ma ha achọghị ige ntị. Otu mmụọ ahụ kpaliri ha nke kpaliri Kora, Datan, na Abiram. Ndị ikom ahụ nke Izrel kpebisiri ike iguzogide ihe akaebe niile nke ga-egosi na ha nọ n’ihe na-ezighị ezi, ha wee na-aga n’ihu n’ụzọ ha nke ekweghị ekwe ruo mgbe e dọọrọ ọtụtụ ndị ọzọ pụọ ka ha sonyere ha.

> “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.

> “Ònye ka ndị a bụ? Ọ bụghị ndị na-adịghị ike, ọ bụghị ndị na-amaghị ihe, ọ bụghị ndị na-enwetabeghị ìhè. N’ime nnupụisi ahụ e nwere ndị-isi narị abụọ na iri ise, ndị a ma ama n’ọgbakọ, ndị ikom a ma ama. Gịnị bụ àmà ha? ‘Ọgbakọ ahụ nile dị nsọ, onye ọ bụla n’ime ha, ma Onye-nwe-anyị nọ n’etiti ha: gịnịzi mere unu ji ebuli onwe unu elu karịa ọgbakọ nke Onye-nwe-anyị?’ [Numbers 16:3]. Mgbe Kora na ndị otu ya lara n’iyi n’okpuru ikpe Chineke, ndị mmadụ ndị ha duhieworo ahụghị aka Onye-nwe-anyị n’ọrụ ebube a. Ụtụtụ echi ya, ọgbakọ ahụ nile boro Moses na Aaron ebubo, sị, ‘Unu egbuwo ndị nke Onye-nwe-anyị’ [Verse 41], ọrịa otiti wee dakwasị ọgbakọ ahụ, ihe karịrị puku iri na anọ wee laa n’iyi.”

> “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.

> “Mgbe m kpebiri ịhapụ Minneapolis, mmụọ ozi nke Onyenwe anyị guzoro n’akụkụ m wee sị: ‘Ọ bụghị otu ahụ; Chineke nwere ọrụ ka i rụọ n’ebe a. Ndị ahụ na-emegharị nnupụisi Kora, Datan, na Abiram. Etinyewo m gị n’ọnọdụ gị kwesịrị ekwesị, nke ndị na-adịghị n’ìhè agaghị ekweta; ha agaghị ege akaebe gị ntị; ma m ga-anọnyere gị; amara M na ike M ga-akwado gị. Ọ bụghị gị ka ha na-eleda anya, kama ndị ozi na ozi ahụ M na-ezigara ndị M. Ha egosila nlelị nye okwu nke Onyenwe anyị. Setan emewo ka anya ha kpuo ìsì ma gbagọọ ikpe ha; ma ọ bụrụ na mkpụrụ obi ọbụla echegharịghị na mmehie a ha, nnwere onwe a na-adịghị edo nsọ nke na-akparị Mmụọ nke Chineke, ha ga-eje ije n’ọchịchịrị. Aga m ewepụ ihe ndọba oriọna n’ọnọdụ ya ma ọ bụrụ na ha echegharịghị ma tọghata, ka M wee gwọọ ha. Ha emechiela ọhụhụ ime mmụọ ha. Ha achọghị ka Chineke gosi Mmụọ Ya na ike Ya; n’ihi na ha nwere mmụọ ịkwa emo na ịkpọ asị n’okwu M. A na-eme nfe, egwuregwú efu, ịchị ọchị n’egwú, na ịkpa ọchị kwa ụbọchị. Ha etinyeghị obi ha n’ịchọ M. Ha na-eje ije n’ụtaba nke ọkụ ha onwe ha mụnyere, ma ọ bụrụ na ha echegharịghị, ha ga-edina n’ihe mgbu.’ Otu a ka Onyenwe anyị kwuru: ‘Guzo n’ọnọdụ ọrụ gị; n’ihi na M nọnyere gị, agaghịkwa M ahapụ gị ma ọ bụ hapụ gị n’iyi.’ Okwu ndị a sitere n’aka Chineke, agaghị m anwa ileghara ha anya.”

> “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.

> “Ìhè anọwo na-enwu n’elu Battle Creek n’ọ̀kụ̀ doro anya, na-egbuke egbuke; ma ònye n’ime ndị ahụ rụrụ òkè n’nzukọ ahụ na Minneapolis abatala n’ìhè ahụ ma nata akụ̀ bara ụba nke eziokwu nke Onyenwe anyị zitere ha site n’eluigwe? Ònye ka nọgidewororị n’ịga nzọụkwụ na nzọụkwụ ọnụ na Onye-ndú ahụ, Jisọs Kraịst? Ònye ka kwupụtawo n’uju ịnụ ọkụ n’obi ha ezighi ezi, ìsì ha, ekworo ha na amụma ọjọọ ha, nguzogide ha megide eziokwu? Ọ dịghị onye ọbụla; ma n’ihi ogologo ileghara ha ileghara ịnakwere ìhè ahụ, ọ hapụwo ha nke ukwuu n’azụ; ha etolitebeghị n’amara na n’ịma Kraịst Jisọs Onyenwe anyị. Ha emezughị inweta amara ahụ dị ha mkpa nke ha gaara enwe, nke gaara emekwa ka ha bụrụ ndị ikom siri ike n’ahụmahụ okpukpe.”

> “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.

> “Ọnọdụ ewere na Minneapolis ghọrọ, n’ile anya, ihe mgbochi a na-apụghị imeri emeri, nke n’ókè dị ukwuu mechiri ha n’ime ndị na-enwe obi abụọ, ndị na-ajụ ajụjụ, na ndị na-ajụ eziokwu na ike Chineke. Mgbe nsogbu ọzọ ga-abịa, a ga-anwale ọzọ ndị ahụ jụrụ ihe àmà ruo ogologo oge—ihe àmà a kwakwasịrị n’elu ihe àmà—n’ihe ndị ahụ ha dara nke pụtara ìhè nke ukwuu, ọ ga-esikwa ike ka ha nata ihe sitere n’aka Chineke ma jụkwa ihe sitere n’aka ike ọchịchịrị. Ya mere, naanị ụzọ ha ga-esi nwee nchekwa bụ ijegharị n’ime ịdị umeala n’obi, na-eme ka ụzọ ụkwụ ha guzozie, ka onye ngwọrọ ghara isi n’ụzọ wezuga. Ọ na-eme ka ọdịiche dị ukwuu pụta ìhè onye anyị na ya na-akpakọrịta, ma ọ bụ na ọ bụ ndị mmadụ na Chineke na-eje ije, ndị kwere na Ya ma tụkwasị Ya obi, ma ọ bụ na ọ bụ ndị mmadụ na-agbaso ihe amamihe ha chere na ọ bụ nke ha, na-eje ije n’ọkụ ụzarị nke ịmụnye ha onwe ha.”

> “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.

> “Oge na nlekọta na ndọgbu a chọrọ iji gbochie mmetụta nke ndị rụrụ ọrụ megide eziokwu abụrụla ọnwụnwa dị egwu; n’ihi na anyị gaara adị ọtụtụ afọ n’ihu n’amamihe ime mmụọ; ma a gaara etinyekwara ọtụtụ, ọtụtụ mkpụrụ obi n’ime chọọchị ma ọ bụrụ na ndị kwesịrị ịga n’ìhè gara n’ihu ịmata Onyenwe anyị, ka ha wee mara na ọpụpụ Ya akwadoro dị ka ụtụtụ. Ma mgbe a ga-emefu nnukwu ndọgbu n’ime chọọchị n’onwe ya iji gbochie mmetụta nke ndị ọrụ guzoro dịka mgbidi nkume siri ike megide eziokwu Chineke na-ezitere ndị Ya, a na-ahapụ ụwa n’ọchịchịrị n’ogo buru ibu.”

> “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.

> “Chineke pụtara na ndị nche kwesịrị ibili, ma jiri olu jikọrọ ọnụ zipu ozi doro anya, na-enye opi ụda a pụrụ ịmata nke ọma, ka ndị mmadụ niile wee gbapụ gaa n’ọnọdụ ọrụ ha ma rụọ akụkụ ha n’ọrụ ukwu ahụ. Mgbe ahụ ìhè siri ike, doo anya nke mmụọ ozi nke ọzọ ahụ nke si n’eluigwe rịdata, ebe o nwere ike dị ukwuu, gaara ejupụta ụwa n’ebube ya. Anyị nọ ọtụtụ afọ n’azụ; ma ndị ahụ guzoro n’ìsì ma gbochie ọganihu nke ozi ahụ n’onwe ya nke Chineke pụtara na ọ ga-apụta site na nzukọ Minneapolis dịka oriọna na-enwu ọkụ, kwesịrị ime ka obi ha dị umeala n’ihu Chineke, hụ ma ghọta otú e si gbochie ọrụ ahụ n’ihi ìsì nke uche ha na obi ike nke obi ha.” 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.”

Gịnị bụ ihe ahụ mụtara ọchịchị nke gosipụtara nnupụisi pụtara ìhè otú ahụ n’afọ 1888, nke Nwanyị White jiri tụnyere nnupụisi Kora, Datan na Abiram? Azịza ya, n’enweghị mgbagha, dị n’ime nnupụisi nke 1863, nke kwadebere ụzọ maka ihe a gwara Ezikiel na ọ ga-abụ ọbụna ihe arụ ka ukwuu. Ịjụ “oge asaa” nke Levitikọs iri abụọ na isii, ma webata eserese ụgha, ga-eme ka o doo mkpa ịdịgide n’ịkwado ihe ụgha nke 1863. N’ihi ya, Miller ga-ele anya ka a na-achụsasị ọla ya dị oké ọnụ ahịa ma kpuchie ha n’ahịhịa na ọla dị oké ọnụ ahịa ụgha na mkpụrụ ego ụgha. Okwu ilu nke ụwa na-ekwu sị, “ọ bụ ndị meriri na-ede akụkọ ihe mere eme.”

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.

N’agbanyeghị na ha abụghị n’ezie ndị meriri emeri, ndị na-edu nzukọ Adventist nke Laodisia etinyewo oge na mbọ n’iwulite akụkọ ihe mere eme nke na-akwado nnupụisi na-abawanye ụba n’ime ọgbọ anọ ahụ, n’ịgbalị idowe nnupụisi ahụ n’ìhè nke dị anya nke ukwuu n’akụkọ ihe mere eme n’ezie dịka ndị mmụọ ozi nke eluigwe dere ya. Ndezigharị akụkọ ihe mere eme bụ otu njirimara pụtara ìhè nke ndị Jesuit nke Ụka Katọlik, ma imegharị akụkọ ihe mere eme abụwo ụzọ ọrụ na ahịa nke ndị ọkà mmụta akụkọ ihe mere eme Adventist nke Laodisia. Ihe a na-ede n’oge ndị a site n’aka “ndị ọkà mmụta akụkọ ihe mere eme” Adventist nke Laodisia banyere nzukọ General Conference nke Minneapolis bụ ihe atụ doro anya nke imegharị akụkọ ihe mere eme.

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.

O nwere ike ịbụ na e nwere mmadụ ole na ole n’ime ndị nnupụisi ahụ sitere na nzukọ ahụ mechara chegharịa, ma ihe a na-ahụghịkarị n’ime iwu anaghị agbagha iwu ahụ. E nyere Sister White iwu ka ọ nọrọ ma dekọọ nzukọ ahụ, n’ihi na a na-emegharị nnupụisi nke Korah, Dathan na Abiram. Ka ndị ọkàmmụta akụkọ ihe mere eme nke Adventist wuo akaebe ahụ n’ihe gbasara ma e ghọtara ozi nke ezi omume site n’okwukwe, ma a ghọtaghị ya; ma a jụrụ ya ma ọ bụ a jụghị ya, ma ọ bụ na e mechara nabata ya, bụ izere akaebe sitere n’ike mmụọ nsọ nke nnupụisi nke e ji Korah, Dathan na Abiram gosi ihe atụ ya.

Which of those three rebels did Moses’ record show was afterward repentant and accepted back in the leadership with Moses?

N’ime ndị nnupụisi atọ ahụ, ònye ka ihe ndekọ Mosis gosiri na o mechara chegharịa ma nabatakwa ya ọzọ n’ọrụ nduzi ya na Mosis?

> “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.

> “Kora, bú mmụọ ndu n’ije a, bụ onye Livaị, nke ezinaụlọ Kohat, bụrụkwa nwa nwanne Mozis; ọ bụ nwoke nwere ikike na mmetụ ukwuu. Ọ bụ ezie na e họpụtara ya maka ọrụ ụlọikwuu nzute ahụ, ọnọdụ ya amalitela ime ya afọ erughị ala, o wee chọọ ịrị elu ruo n’ugwu nke ọkwa nchụàjà. Inye Erọn na ụlọ ya ọrụ ọkwa nchụàjà ahụ, nke na mbụ na-adakwasị ọkpara nke ezinụlọ ọ bụla, kpalitere ekworo na afọ ojujughị, ma ruo oge ụfọdụ Kora nọ na-emegide n’ime nzuzo ikike Mozis na Erọn, ọ bụ ezie na ọ naghị anwa ime ihe ọbụla nke nnupụisi n’ihu ọha. N’ikpeazụ, o chepụtara atụmatụ siri ike nke ịkwatu ma ọchịchị obodo ma ikike okpukpe. Ọ naghị enweghi ndị ji ya obi. Nso n’ụlọikwuu Kora na ndị Kohat, n’akụkụ ndịda nke ụlọikwuu nzute ahụ, ka ogige ebo Reuben dị, ebe ụlọikwuu Datan na Abiram, ndị isi abụọ nke ebo a, dị nso na nke Kora. Ndị isi ndị a jikọtara onwe ha ngwa ngwa n’atụmatụ ọchịchọ-elu ya. N’ihi na ha bụ ụmụ sitere n’ọkpara Jekọb, ha kwuru na ọchịchị obodo bụ nke ha, ha wee kpebie iso Kora kee nsọpụrụ nke ọkwa nchụàjà.”

> “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.

> “Ọnọdụ mmetụta dị n’etiti ndị mmadụ kwadoro atụmatụ Kora. N’ịdị ilu nke mmechuihu ha, obi abụọ ha ndị gara aga, ekworo, na ịkpọasị alọghachila, ma ọzọkwa, e duzikwara mkpesa ha megide onye ndu ha nke nwere ndidi. Ụmụ Izrel nọgidere na-efunahụ eziokwu ahụ na ha nọ n’okpuru nduzi Chineke. Ha chefuru na Mmụọ-ozi nke ọgbụgba ndụ ahụ bụ onye ndu ha a na-adịghị ahụ anya, na, ebe ogidi ígwé ojii ahụ kpuchiri ya, ọnụnọ nke Kraịst gara n’ihu ha, nakwa na ọ bụ n’aka Ya ka Moses natara ntụziaka ya niile.

> “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.

> “Ha ekweghị ido onwe ha n’okpuru ikpe ahụ dị egwu nke na ha niile ga-anwụ n’ọzara, ya mere ha dị njikere ijide nkwado ọ bụla ga-eme ka ha kwere na ọ bụghị Chineke kama Mozis na-edu ha nakwa na ọ bụ ya ekwuputawo mbibi ha. Mgbalị kachasị mma nke nwoke ahụ kasị nwee ịdị nwayọọ n’ụwa apụghị ime ka nnupụisi nke ndị a dajụọ; ma ọ bụ ezie na ihe ịrịba ama nke iwe Chineke megide agbagọ omume ha mbụ ka dị n’ihu ha n’usoro ha gbajiri agbaji na n’ọnụ ọgụgụ ha furu efu, ha etinyeghị ihe ọmụmụ ahụ n’obi. Ọzọkwa, ọnwụnwa meriri ha.” 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.

Adventizim Laodisia malitere n’afọ 1856, ma n’afọ 1863 ọ ghọrọ chọọchị Adventist nke Laodisia e debanyere n’iwu. Dị ka e kwuburu na edemede ndị gara aga, ọ dịghị àmà sitere n’ike mmụọ nsọ na-egosi na a na-azọpụta Laodisia mgbe ọ bụla. A pụghị ịzọpụta ya ma ọ bụrụ na o chegharịghị ọnọdụ ya, ma nabata ahụmịhe nke Filadelfia na-anọchi anya ya. Laodisia bụ ndị a na-ekpe ikpe, site n’ịtụpụ ha n’ọnụ Onyenwe anyị. Dị ka chọọchị Laodisia, mmụọ nsọ na-akọwapụta na e kpebiela ka chọọchị ahụ jegharịa n’ọzara dịka Izrel oge ochie mere.

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.

Ònye n’ime ndị nnupụisi nke Izrel oge ochie ka awagharịworo n’ọzara afọ iri anọ ma mesịa bata n’Ala Nkwa ahụ? Ọ dịghị ọbụna otu mkpụrụobi, ma awagharị ha gosipụtara n’onyinyo amụma awagharị nke Izrel nke oge a.

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.

Nnupụisi nke Kora, Datan na Abiram (nke nọchiri anya nnupụisi nke 1888), tọrọ ntọala n’elu enweghị njikere ha ịnakwere ikpe ahụ e kpebiri n’ahụ ndị mmadụ, nke nyere ha ka ha wagharịa afọ iri anọ n’ọzara. Nnupụisi nke 1888 tọrọ ntọala n’elu ịjụ nke ndị ndu jụrụ nkwupụta ahụ nke kpọrọ ha Laodisia ma nyere ha ka ha wagharịa ọtụtụ afọ ndị ọzọ n’ọzara n’ihi nnupụisi ha.

> “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.

> “Ozi e nyere anyị site n’aka A. T. Jones, na E. J. Waggoner bụ ozi Chineke nye ụka Laodisia, ahụhụ ga-adịrịkwa onye ọbụla na-ekwupụta na ọ kwere eziokwu ma o sina dị adịghị egosipụta n’ebe ndị ọzọ nọ ụzarị ndị ahụ Chineke nyere.” 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.

Ndị ikom oge ochie ahụ, ndị kwesiri ịbụ ndị nche nke ndị mmadụ n’afọ 1888, kwenyere na ha “bụrụ ndị bara ụba ma baa ụba n’ihe onwunwe.” Anyị ga-atụle ihe kpatara ọnọdụ a tupu afọ 1888, n’isiokwu na-esonụ.

> “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.

> “Mkpụrụobi m na-eru m nnukwu mwute ịhụ otú ngwa ngwa ụfọdụ ndị natara ìhè na eziokwu ga-esi anabata aghụghọ Setan, ma bụrụ ndị a na-adọrọ adọrọ site n’ịdị nsọ ụgha. Mgbe mmadụ si n’ihe mgbochi akara ndị ahụ Onyenwe anyị guzobere ka anyị wee ghọta ọnọdụ anyị dịka e si kọwaa ya n’amụma pụọ, ha na-aga ebe ha na-amaghị.”

> “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.

> “Ana m aju ma nnupụisi ezi-okwu ọ̀ na-agwọta mgbe ọ bụla. Mụọ n’ime Patriarchs and Prophets nnupụisi Kora, Datan, na Abiram. E gbatịrị nnupụisi a, ọ gụnyere ihe karịrị mmadụ abụọ. Ndị isi ya bụ ndị-isi ọgbakọ narị abụọ na iri ise, ndị a ma ama. Kpọọ nnupụisi aha ya kwesịrị ekwesị, kpọọkwa ndapụ n’ezi-okwukwe aha ya kwesịrị ekwesị, wee chebara ya echiche na e dekọrọ ahụmịhe nke ndị ochie nke Chineke, ya na akụkụ ya niile na-adịghị anabata anabata, n’ụzọ kwesịrị ntụkwasị obi ka ọ banye n’akụkọ ihe mere eme. Akwụkwọ Nsọ na-ekwupụta, ‘E dere ihe ndị a … ka ha bụrụ ịdọ aka ná ntị nye anyị, ndị ọgwụgwụ nke ụwa erutela n’ebe ha nọ.’ Ma ọ bụrụ na ndị ikom na ndị inyom nwere ihe ọmụma nke eziokwu kewapụrụ onwe ha nke ukwuu n’ebe Onye Ndú ukwu ha nọ nke mere na ha ga-ewere nnukwu onye ndu nke ndapụ n’ezi-okwukwe ma kpọọ ya Kraịst Ezi Omume Anyị, ọ bụ n’ihi na ha amịbabeghị emi n’ime ebe a na-egwupụta akụ nke eziokwu. Ha apụghị ịmata ọdịiche dị n’etiti ọla dị oke ọnụ ahịa na ihe efu.”

> “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.

> “Gụọnụ ịdọ aka ná ntị ndị e nyere n’ụba n’Okwu Chineke banyere ndị amụma ụgha ga-abịa tinyere ozizi ụgha ha, ma ọ bụrụ na o kwe omume, ha ga-eduhie ọbụna ndị a họpụtara. N’ihi ịdọ aka ná ntị ndị a, gịnị mere ụka ji adịghị ekewapụ ihe ụgha n’ihe bụ eziokwu? Ndị ndị a dufuru n’ụzọ ọ bụla n’otu a kwesịrị iweda onwe ha ala n’ihu Chineke, ma chegharịa n’ezi obi, n’ihi na e duhiere ha n’ụzọ dị mfe otú ahụ. Ha amataghị ịmata olu nke ezigbo Onye-azụ atụrụ na nke onye ọbịa. Ka ndị dị otu a nile nyochaa isi nke ahụmịhe ha a ọzọ.”

> “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.’

> “Ruo ihe karịrị ọkara narị afọ, Chineke na-enye ndị Ya ìhè site n’amaokwu nke Mmụọ Ya. Mgbe oge a niile gasịrị, ò fọdụrụ ka mmadụ ole na ole na ndị nwunye ha mebie aghụghọ nke chọọchị dum nke ndị kwere ekwe, na-ekwupụta na Oriakụ White bụ onye aghụghọ na onye nduhie? ‘Site n’ọrụ ha ka unu ga-esi mara ha.’”

> “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.

> “Ndị nwere ike ileghara ihe akaebe nile nke Chineke nyere ha anya, ma gbanwee ngọzi ahụ bụrụ ọnụ, kwesịkwara ịma jijiji n’ihi nchekwa nke mkpụrụobi ha. A ga-ewepụ ihe ndọba oriọna ha n’ọnọdụ ya, ma ọ bụrụ na ha echegharịghị. E lere Onyenwe anyị anya nlelị. E kwewo ka ọkọlọtọ nke eziokwu, nke ozi ndị mmụọ ozi mbụ, nke abụọ, na nke atọ, dọkpụrụ n’ájá. Ọ bụrụ na a hapụ ndị nche ka ha si n’ụzọ dị otu a duhie ndị mmadụ, Chineke ga-eme ka e nwee ụfọdụ mkpụrụobi ndị a ga-aza ajụjụ n’ihi enweghị nghọta dị nkọ iji mata ụdị nri a na-enye ìgwè atụrụ Ya.”

> “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.

> “Nnupu-isi n’okwukwe emeela, Onyenwe anyị ekwewokwa ka ihe ndị dị otu a tolite n’oge gara aga iji gosi otú ndị nke Ya ga-esi dị mfe iduhie mgbe ha dabere n’okwu mmadụ kama ịchọgharị Akwụkwọ Nsọ n’onwe ha, dị ka ndị Berea ndị ahụ a ma ama mere, ịhụ ma ihe ndị a ò dị otu a. Onyenwe anyị ekwekwala ka ihe ndị dị otu a mee ka e wee nye ịdọ aka ná ntị na ihe ndị dị otu a ga-eme.”

> “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.’

> “Nnupụisi na ndapụ n’okwukwe jupụtara ọbụna n’ime ikuku anyị na-eku ume. A ga-emetụta anyị site na ha ma ọ bụrụ na anyị ejighị okwukwe kwụnye mkpụrụobi anyị ndị na-enweghị enyemaka n’ebe Kraịst nọ. Ọ bụrụ na ụmụ mmadụ na-eduhie mfe otu a ugbu a, olee otú ha ga-esi guzosie ike mgbe Setan ga-eme onwe ya ka ọ bụ Kraịst, ma rụọ ọrụ ebube? Ònye ka nkwupụta ụgha ya agaghị akpali n’oge ahụ—na-ekwupụta na ọ bụ Kraịst ebe ọ bụ naanị Setan na-ewere onwe ya dị ka Kraịst, ma n’anya mmadụ na-arụ ọrụ ndị Kraịst? Gịnị ga-egbochi ndị nke Chineke inye ndị Kraịst ụgha nkwado ha? ‘Unu esokwala ha.’”

> “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.

> “A ghaghị ịghọta ozizi ndị ahụ nke ọma n’ụzọ doro anya. Ndị a nabatara ikwusa eziokwu ahụ aghaghị ịdị guzosiri ike; mgbe ahụ ụgbọ mmiri ha ga-eguzogide n’ihu oké ifufe na ajọ ifufe, n’ihi na arịlịka ahụ na-ejide ha ike. Nduhie ga-amụba, anyị ga-akpọkwa nnupụisi aha ya kwesịrị ekwesị. Anyị ga-eguzosi ike na-eyikwasị ihe agha nile ahụ. N’ọgụ a, ọ bụghị naanị mmadụ ka anyị na-ezute, kama ndị isi ọchịchị na ndị ike. Anyị anaghị alụ ọgụ megide anụ ahụ na ọbara. Ka a gụọ Ndị Efesọs 6:10–18 nke ọma na n’ụzọ na-emetụta obi n’ime ụka anyị.” Notebook Leaflets, 57, 58.

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