Article

# The Book of Daniel - Number Seventy-Eight

Akwụkwọ Daniel — Nọmba Iri Asaa na Asatọ

Unveiling the Four Abominations: The Historical Parallel of Rebellion in Laodicean Adventism

Ikpughe Mkpughe Anọ Ahụ́ Arụrụ: Ntụnyere Akụkọ Ihe Mere Eme nke Nnupụisi n’Adventizim Laodisia

Author

Jeff Pippenger

Published

February 11, 2024

Formats

PDF
Word
Song MP3

The history of the Amorites is employed to illustrate the time when God’s wrath is executed against Laodicean Adventism. Sister White identifies that God’s timing for executing His punishment is the same in the last days when the one hundred and forty-four thousand are sealed, as it was when God brought his wrath upon the Amorites. She states, “Although” the nation of the Amorites “was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity . . . The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them. With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases.”

A na-eji akụkọ ihe mere eme nke ndị-Amọrait gosipụta oge a na-emezu iwe Chineke megide Adventizim Laodisia. Nwanyị White na-akọwapụta na oge Chineke ji emezu ntaramahụhụ Ya bụ otu ihe ahụ n’ụbọchị ikpeazụ, mgbe a na-akara otu narị puku na iri anọ na anọ ahụ akara, dịka ọ dị mgbe Chineke wetara iwe Ya n’ahụ ndị-Amọrait. Ọ sịrị, “Ọ bụ ezie na” mba ndị-Amọrait “pụtara ìhè n’ihi ikpere arụsị na nrụrụ aka ha, ha emejughị iko ajọ omume ha... Onye Okike jupụtara n’ebere dị njikere ịnagide ajọ omume ha ruo n’ọgbọ nke anọ. Mgbe ahụ, ma ọ bụrụ na a hụghị mgbanwe ọ bụla ga-aka mma, ikpe Ya ga-adakwasị ha. N’ịdị ziri ezi na-adịghị ada ada, Onye Enweghi Ngwụcha ka na-edebe ndekọ banyere mba niile. Mgbe a na-enye ebere Ya site n’okpọku a na-akpọ ka a chegharịa, ndekọ a ga-anọgide meghe; ma mgbe ọnụ ọgụgụ ahụ ruru n’ókè Chineke kpebiri, ozi nke iwe Ya amalite. A mechiela ndekọ ahụ. Ndidi nke eluigwe na-akwụsị.”

Sister White clearly associates the ministry of God’s wrath against Laodicean Adventism during Ezekiel’s illustration of the sealing of the one hundred and forty-four thousand, as commencing when their cup of iniquity is filled, and the cup reaches its fulness in the fourth generation. All of this information is set forth in the context of the vision that began in chapter eight, which illustrates four escalating abominations.

Nwanyị White jikọtara n’ụzọ doro anya ozi ije nke iwe Chineke megide Adventism ndị Laodisia n’oge ihe nlereanya Ezikiel banyere ịka akara nke puku narị na iri anọ na anọ ahụ, dịka nke na-amalite mgbe iko ajọ omume ha juputara; ma iko ahụ eruozuo oke ya n’ọgbọ nke anọ. E debere ozi a niile n’ọdịnaya nke ọhụụ ahụ nke malitere n’isi nke asatọ, nke na-egosi arụ anọ ndị na-abawanye n’ịdị njọ.

> Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall. Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. 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. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz.

> O we si m, Nwa nke mmadụ, welie anya gị ugbu a n’ụzọ nke ugwu. Ya mere, eweliri m anya m n’ụzọ nke ugwu, ma lee, n’ebe ugwu, n’ọnụ ụzọ ebe ịchụàjà dị, ka oyiyi ekworo a dị n’ọnụ ụzọ mbata. O wee sịkwa m, Nwa nke mmadụ, ị̀ na-ahụ ihe ndị a ha na-eme? ọbụna nnukwu arụ arụ ndị ụlọ Izrel na-eme n’ebe a, ka m wee si n’ebe nsọ m pụọ n’ebe dị anya? ma tụgharịa ọzọkwa, ị ga-ahụkwa arụ arụ ndị ka ukwuu. O wee kpọta m n’ọnụ ụzọ ogige ahụ; ma mgbe m lere anya, lee, oghere dị n’ime mgbidi ahụ. O wee sị m, Nwa nke mmadụ, gwuo ugbu a n’ime mgbidi ahụ: ma mgbe m gwuru n’ime mgbidi ahụ, lee, ọnụ ụzọ dị. O wee sị m, Banye, hụkwa arụ arụ ọjọọ ndị ha na-eme n’ebe a. Ya mere, abanyere m ma hụ; ma lee, ụdị niile nke ihe na-akpụ akpụ, na anụ ọhịa arụ, na arụsị niile nke ụlọ Izrel, a pịara ihe oyiyi ha n’elu mgbidi gburugburu. Ma ndị ikom iri asaa nke ndị okenye nke ụlọ Izrel guzoro n’ihu ha, Jazaanaịa nwa Shefan guzorokwa n’etiti ha, onye ọ bụla na ihe-oku-ya n’aka ya; igwe ojii dị arọ nke ihe nsure-oku wee rịgo elu. O wee sị m, Nwa nke mmadụ, ị̀ hụwo ihe ndị okenye nke ụlọ Izrel na-eme n’ọchịchịrị, onye ọ bụla n’ime ime ụlọ nke ihe oyiyi ya? n’ihi na ha na-asị, Onye-nwe-anyị anaghị ahụ anyị; Onye-nwe-anyị ahapụwo ụwa. O sịkwara m, Tụgharịa ọzọkwa, ị ga-ahụkwa arụ arụ ndị ka ukwuu nke ha na-eme. O wee kpọta m n’ọnụ ụzọ ámá nke ụlọ Onye-nwe-anyị nke chere ihu n’ebe ugwu; ma, lee, ndị inyom nọ ọdụ ebe ahụ na-akwa Tamọz ákwá.

> Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:5–18.

> O wee si m, Ì hụwo nke a, nwa nke mmadụ? chigharia onwe gị ọzọ, ị ga-ahụkwa ihe arụ ka ukwuu karịa ndị a. O wee kpọbata m n’ogige ime nke ụlọ Onyenwe anyị, ma, lee, n’ọnụ ụzọ nke ụlọ nsọ Onyenwe anyị, n’etiti owuwu ụzọ mbata na ebe ịchụàjà, e nwere ihe dị ka ndị ikom iri abụọ na ise, azụ ha tụgharịrị n’ebe ụlọ nsọ Onyenwe anyị dị, ihu ha echekwaa n’ebe ọwụwa anyanwụ; ha wee fee anyanwụ ofufe n’ebe ọwụwa anyanwụ. O wee si m, Ì hụwo nke a, nwa nke mmadụ? Ọ bụ ihe nta n’anya ụlọ Juda na ha na-eme ihe arụ ndị a ha na-eme n’ebe a? n’ihi na ha ejupụtala ala ahụ n’ihe ike, ha alaghachikwokwa ime ka iwe were m: ma, lee, ha na-etinye alaka n’imi ha. Ya mere, Mụ onwe m ga-eji ọnụma mee ihe: anya m agaghị ebere, agaghịkwa m enwe ọmịiko: ma ọ bụrụgodị na ha tie mkpu n’ntị m n’oké olu, agaghị m anụ ha. Ezekiel 8:5–18.

After Ezekiel was shown the first abomination of the setting up of the image of jealousy at the entry of the gate of the altar, he is informed that he will be shown even greater abominations than the image of jealousy. The second abomination is represented by the secret chambers, where the leadership, represented as the ancient men, are offering prayer, represented by incense, and proclaiming that the Lord has forsaken the earth and does not see them. But Ezekiel is informed that he will see even greater abominations than these.

Mgbe e gosiri Ezikiel ihe arụ mbụ, ya bụ, iwuli oyiyi ekworo n’ọnụ ụzọ ámá ebe ịchụàjà dị, a gwara ya na a ga-egosi ya ihe arụ ndị ka ukwuu karịa oyiyi ekworo ahụ. A na-anọchi anya ihe arụ nke abụọ site n’ụlọ ime nzuzo, ebe ndị ndu, ndị a na-anọchi anya dịka ndị okenye, na-ekpe ekpere, nke a na-anọchi anya ya site n’incense, ma na-ekwupụta na Onyenwe anyị ahapụwo ụwa, na Ọ dịghị ahụ ha. Ma a gwara Ezikiel na ọ ga-ahụ ihe arụ ndị ka ukwuu ọbụna karịa ndị a.

The third abomination is represented by “women weeping for Tammuz,” but there is still a greater abomination than that, for the fourth abomination identifies a leadership of twenty-five men worshipping the sun, with the backs toward the temple.

Ihe arụ nke atọ ka e ji “ụmụnwaanyị na-akwa ákwá n’ihi Tammuz” nọchite anya ya, ma e nwere ihe arụ ka ukwuu karịa nke ahụ, n’ihi na ihe arụ nke anọ na-akọwapụta ndu nke ndị ikom iri abụọ na ise na-efe anyanwụ ofufe, ebe azụ ha chekwuru ụlọ nsọ ahụ.

In the fourth abomination the pronouncement is made that “the ancient men,” “have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.” The “day of provocation” is the day when God’s ministry of wrath begins, as it did with ancient Israel when they rejected the message of Joshua and Caleb concerning the Promised Land. The rejection of the sealing message marks when the cup of iniquity is full for Jerusalem. Joshua and Caleb represent the little company, who are the faithful few that are sighing and crying for the abominations in the church and in the land.

N’ihe arụ-ala n’iyi nke anọ, a na-ekwupụta na “ndị ikom okenye ahụ” “ejupụtawo ala ahụ n’ihe ike, ha alaghachikwala ịkpasu m iwe: ma, lee, ha na-etinye alaka ahụ n’imi ha.” “Ụbọchị nke ịkpasu iwe” bụ ụbọchị ọrụ ikpe nke iwe Chineke na-amalite, dịka o mere n’Izrel oge ochie mgbe ha jụrụ ozi Joshua na Caleb banyere Ala Nkwa ahụ. Ịjụ ozi nke akara ahụ na-egosi oge iko ajọ omume Jerusalɛm juru eju. Joshua na Caleb na-anọchi anya obere ìgwè ahụ, bụ́ ndị ole na ole kwesị ntụkwasị obi, ndị na-asụ ude na-akwa ákwá n’ihi ihe arụ-ala n’iyi dị n’ime nzukọ ahụ na n’ala ahụ.

> Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. Numbers 14:5–12.

> Mgbe ahụ, Mosis na Eron dara n’ihu ha n’ala n’ihu nzukọ ahụ dum nke ọgbakọ ụmụ Izrel. Jọshụa nwa Nọn, na Keleb nwa Jefune, ndị so n’etiti ndị nyochara ala ahụ, dọwara uwe ha. Ha wee gwa ọgbakọ ụmụ Izrel ahụ dum, sị, Ala ahụ nke anyị gabigara n’ime ya iji nyochaa ya bụ ala ọma nke ukwuu nke ukwuu. Ọ bụrụ na Jehova nwere obi ụtọ n’ebe anyị nọ, mgbe ahụ Ọ ga-eme ka anyị banye n’ala a, nyekwa anyị ya; ala nke mmiri ara ehi na mmanụ aṅụ na-eru n’ime ya. Naanị, enupụla isi megide Jehova, unu atụkwala egwu ndị bi n’ala ahụ; n’ihi na ha bụ nri nye anyị: nchebe ha apụwo n’ebe ha nọ, Jehova sokwa anyị; atụla ha egwu. Ma ọgbakọ ahụ dum sịrị ka e were nkume tụgbuo ha. Ebube Jehova wee pụta n’ụlọikwuu nzukọ ahụ n’ihu ụmụ Izrel niile. Jehova wee gwa Mosis, Ruo ole mgbe ka ndị a ga-akpasu m iwe? Ruo ole mgbe ka ha agaghị ekwere m, n’agbanyeghị ihe ịrịba ama niile nke m gosiri n’etiti ha? Aga m eji ọrịa otiti tie ha, napụkwa ha ihe nketa ha, meekwa ka si n’aka gị pụta mba ka ukwuu ma dị ike karịa ha. Ọnụ Ọgụgụ 14:5–12.

The “provocation” that was brought about by the rebels in Numbers, and also in Ezekiel is based upon the rebel’s refusal to acknowledge the “signs” that have been manifested. The “signs” that were rejected in the time of Moses, were the “signs” that typified the manifestation of the power of God in the history of the Millerites. Ancient Israel provoked God by rejecting the “signs” of the manifestation of his power in their foundational history. In the sealing time of the one hundred and forty-four thousand, modern Israel also rejects (turns its back against) the very foundational history that was to be the “sign,” that would allow them to “recognize” the repetition of the history of the Midnight Cry which is repeated in the last days.

“Iwe” ahu ndị nnupụisi kpatara n’Akwụkwọ Ọnụ Ọgụgụ, nakwa n’Ezikiel, dabeere n’ịjụ nke onye nnupụisi ịnakwere “ihe ịrịba ama” ndị e gosipụtara. “Ihe ịrịba ama” ndị a jụrụ n’oge Mosis bụ “ihe ịrịba ama” ndị nọchiri anya ngosipụta ike Chineke n’akụkọ ihe mere eme nke ndị Millaịtọ. Izrel oge ochie kpasuru Chineke iwe site n’ịjụ “ihe ịrịba ama” nke ngosipụta ike Ya n’akụkọ ntọala ha. N’oge akara nke otu narị puku na iri anọ na anọ ahụ, Izrel nke oge a kwa na-ajụkwa (na-atụgharị azụ ya megide) otu akụkọ ntọala ahụ nke kwesịrị ịbụ “ihe ịrịba ama” ahụ nke ga-eme ka ha “mata” mmeghachi nke akụkọ nke Mkpu Etiti Abalị, nke a na-emeghachi n’ụbọchị ikpeazụ.

God allows the rebels to see the repetition of the manifestation of the power of God, for it was the repetition of the manifestation of the power of God that was not only the latter rain, but the truth that would have saved them if they would have been among those who loved the truth.

Chineke na-ekwe ka ndị nnupụisi ahụ hụ mmegharị ọzọ nke ngosipụta ike nke Chineke, n’ihi na ọ bụ mmegharị ọzọ nke ngosipụta ike nke Chineke ahụ nke na-abụghị nanị mmiri-ozuzo ikpeazụ, kama ọ bụ eziokwu ahụ nke gaara azọpụta ha ma a sị na ha so n’etiti ndị hụrụ eziokwu n’anya.

The identification of the four abominations of Ezekiel eight as symbols of the four generations of Laodicean Adventism is part of the message that is unsealed by the Lion of the tribe of Judah in the last days. The first generation began at the rebellion of 1863, and twenty-five years later in 1888, the rebellion that marked the beginning of the second generation with the symbol of secret chambers arrived. Thirty-one years later, in 1919, the publication of the book by W. W. Prescott titled, The Doctrine of Christ, marked the beginning of the third generation, which Ezekiel had represented as women weeping for Tammuz. Thirty-eight years after that, in 1957, with the publication of the book, Questions on Doctrine, the fourth generation arrived that identifies the time when the rebels will turn against the sealing message that arises from the east, and worship the sun.

Ịkọwapụta arụ arụ anọ nke Ezikiel isi nke asatọ dịka ihe nnọchianya nke ọgbọ anọ nke Adventism Laodisia bụ akụkụ nke ozi ahụ nke Ọdụm nke ebo Juda na-emeghe akara ya n’ụbọchị ikpeazụ. Ọgbọ mbụ malitere n’oge nnupụisi nke 1863, ma afọ iri abụọ na ise ka e mesịrị, na 1888, nnupụisi ahụ nke kpọrọ akara mmalite nke ọgbọ nke abụọ, ya na ihe nnọchianya nke ime-ụlọ nzuzo, bịarutere. Afọ iri atọ na otu ka e mesịrị, na 1919, mbipụta nke akwụkwọ W. W. Prescott dere nke isiokwu ya bụ, The Doctrine of Christ, kpọrọ akara mmalite nke ọgbọ nke atọ, nke Ezikiel nọchiri anya ya dịka ụmụnwaanyị na-akwa ákwá maka Tammuz. Afọ iri atọ na asatọ mgbe nke ahụ gasịrị, na 1957, site na mbipụta nke akwụkwọ ahụ, Questions on Doctrine, ọgbọ nke anọ bịarutere nke na-akọwapụta oge ahụ ndị nnupụisi ga-ebili megide ozi nke ịkpọrọ akara nke si n’ọwụwa anyanwụ pụta, ma kpọọ anyanwụ isiala.

We will begin to consider the second generation of Laodicean Adventism’s rebellion that arrived at the Minneapolis General Conference in 1888. It is important to remember that all four of Ezekiel’s abominations occur in Jerusalem, though they represent a progressive history of rebellion, it is always addressing the rebellion that occurs within the city that represents Laodicean Adventism in the last days.

Anyị ga-amalite ịtụle ọgbọ nke abụọ nke nnupụisi nke Adventism ndị Laodisia, nke rutere na Nzukọ Ozuzuoke Minneapolis n’afọ 1888. Ọ dị mkpa icheta na ihe arụ anọ niile nke Ezekiel na-eme n’ime Jerusalem; ọ bụ ezie na ha na-anọchi anya akụkọ ihe mere eme nke nnupụisi na-aga n’ihu n’usoro, ha na-agwa nnupụisi nke na-eme n’ime obodo ahụ, nke na-anọchi anya Adventism ndị Laodisia n’ụbọchị ikpeazụ.

> “As one of the signs of Jerusalem’s destruction, Christ had said, ‘Many false prophets shall rise, and shall deceive many.’ False prophets did rise, deceiving the people, and leading great numbers into the desert. Magicians and sorcerers, claiming miraculous power, drew the people after them into the mountain solitudes. But this prophecy was spoken also for the last days. This sign is given as a sign of the Second Advent. Even now false christs and false prophets are showing signs and wonders to seduce His disciples. Do we not hear the cry, ‘Behold, He is in the desert’? Have not thousands gone forth into the desert, hoping to find Christ? And from thousands of gatherings where men profess to hold communion with departed spirits is not the call now heard, ‘Behold, He is in the secret chambers’? This is the very claim that spiritism puts forth. But what says Christ? ‘Believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.’” The Desire of Ages, 631.

> “Dịka otu n’ime ihe ịrịba ama nke mbibi Jerusalem, Kraịst ekwuwo, ‘Ọtụtụ ndị amụma ụgha ga-ebili, ha ga-eduhiekwa ọtụtụ mmadụ.’ Ndị amụma ụgha n’ezie biliri, na-eduhie ndị mmadụ, ma na-eduga ọtụtụ ìgwè mmadụ n’ọzara. Ndị anwansi na ndị dibịa afa, na-azọrọ ike ịrụ ọrụ ebube, dọtara ndị mmadụ iso ha gaa n’ebe ugwu ndị dịpụrụ adịpụ. Ma e kwukwara amụma a maka ụbọchị ikpeazụ. E nyere ihe ịrịba ama a dịka ihe ịrịba ama nke Ọbịbịa Nke Abụọ. Ọbụna ugbu a, ndị kraịst ụgha na ndị amụma ụgha na-egosi ihe ịrịba ama na ọrụ ebube iji rafuo ndị na-eso ụzọ Ya. Ọ̀ bụ na anyị anaghị anụ mkpu a, ‘Lee, Ọ nọ n’ọzara’? Ọ̀ bụghị na ọtụtụ puku mmadụ apụwo gaa n’ọzara, na-atụ anya ịhụ Kraịst? Ma n’ime ọtụtụ puku nzukọ ebe mmadụ na-ekwu na ha na mmụọ ndị nwụrụ anwụ na-enwe mmekọrịta, ọ̀ bụghị na a na-anụ ugbu a òkù a, ‘Lee, Ọ nọ n’ime ụlọ ime’? Nke a bụ nnọọ nkwupụta ahụ ime mmụọ na-ewepụta. Ma gịnị ka Kraịst kwuru? ‘Ekwetala ya. N’ihi na dịka àmụ̀mà si n’ọwụwa anyanwụ pụta, na-enwukwa ruo n’ọdịda anyanwụ; otu ahụ ka ọbịbịa Nwa nke mmadụ ga-adịkwa.’” The Desire of Ages, 631.

The secret chambers are a symbol of spiritualism, and the second abomination of Ezekiel chapter eight, takes place within the temple, where earthly images had been secretly hung upon the walls.

Ụlọ ime zoro ezo bụ ihe nnọchianya nke ime mmụọ, ma arụ-ụgha nke abụọ nke isi nke asatọ nke Ezikiel na-eme n’ime ụlọ nsọ ahụ, ebe a kpọgidere ihe oyiyi nke ụwa n’uzo nzuzo n’elu mgbidi.

> 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, portrayed 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, lee, ụdị ihe niile na-akpụ akpụ, na anụ ọhịa niile ndị arụ, na arụsị niile nke ụlọ Izrel, ka a kanyere n’elu mgbidi gburugburu. Ndị ikom iri asaa nke ndị okenye nke ụlọ Izrel guzo kwa n’ihu ha, Jaazanaya nwa Shefan guzo n’etiti ha, onye ọ bụla ji ihe-oku-ìsì ya n’aka; ígwé ojii buru ibu nke ísì-ụtọ wee rigo elu. Mgbe ahụ, ọ sịrị m, Nwa nke mmadụ, ị 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. Ezekiel 8:10–12.

Ezekiel sees “the idols of the house of Israel, portrayed upon the walls” of the sanctuary, but he is plainly told that this rebellion is also occurring within each of the ancient men’s “chambers of imagery.” The rebellion within the literal temple identifies the rebellion within the human temple.

Izikiel hụrụ “arụsị nile nke ụlọ Izrel, a pịrị apị n’elu mgbidi” nke ebe nsọ ahụ, ma a gwara ya n’ụzọ doro anya na nnupụisi a na-eme kwa n’ime “ụlọ ime ihe oyiyi” nke onye ọ bụla n’ime ndị okenye ahụ. Nnupụisi dị n’ime ụlọ nsọ ahụ n’eziokwu na-akọwapụta nnupụisi dị n’ime ụlọ nsọ nke mmadụ.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “N’ime ime ka ụlọ nsọ dị ọcha pụọ n’aka ndị na-azụ ahịa na ndị na-ere ahịa nke ụwa, Jizọs kwupụtara ozi Ya nke ime ka obi dị ọcha pụọ n’ime mmetọ nke mmehie,—site n’agụụ ihe nke ụwa, agụụ ịchọ onwe onye, àgwà ọjọọ, nke na-emebi mkpụrụobi. Malakaị 3:1–3 ka e hotara.” The Desire of Ages, 161.

The second abomination represented a manifestation of wickedness both within the church, and the minds of the elders that were to be the church’s guardians. The wickedness there manifested is the wickedness of spiritualism. In the days of Noah, when every imagination of men’s hearts were wicked, the antediluvians had filled up their cup of iniquity.

Ihe arụ nke abụọ nọchiri anya ngosipụta nke ajọ omume ma n’ime ụka, ma n’uche ndị okenye ahụ kwesịkwara ịbụ ndị nche nke ụka. Ajọ omume ahụ e gosipụtara n’ebe ahụ bụ ajọ omume nke ime mmụọ. N’ụbọchị Noa, mgbe echiche niile nke obi mmadụ jupụtara n’ajọ omume, ndị biri tupu idei mmiri emezuwo iko nke ajọ omume ha.

> And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Genesis 6:5.

> Chineke wee hụ na ajọ omume mmadụ dị ukwuu n’ụwa, na na echiche nile nke obi ya na-atụgharị n’uche bụ naanị ihe ọjọọ mgbe niile. Jenesis 6:5.

The second generation identifies when spiritualism entered into both the leaders of Jerusalem, and also into the corporate structure of Laodicean Adventism. What “the ancients of the house of Israel” did “in the dark,” “in” their “chambers of” “imagery,” identifies “that every imagination of the thoughts of” their hearts “was only evil.” Sister White is clear that the destruction of Jerusalem represents the end of the world, and the testimony of the flood in Noah’s age also represents the end of the world. In the last days those who refuse to be sanctified by the truth are overtaken by spiritualism, as represented by the second abomination of Ezekiel chapter eight.

Ọgbọ nke abụọ ahụ na-akọwapụta oge mmụọ ịkpọasị Chineke batara n’etiti ma ndị ndu Jerusalem, ma n’imekwa usoro ọnụ nke Adventism Laodisia. Ihe “ndị okenye nke ụlọ Izrel” mere “n’ọchịchịrị,” “n’ime” “ụlọ-ime onyonyo” ha, na-egosi na “echiche nile nke echiche” obi ha “bụ naanị ihe ọjọọ mgbe niile.” Nwanyị White na-eme ka o doo anya na mbibi Jerusalem na-anọchi anya ọgwụgwụ nke ụwa, ma àmà nke iju mmiri n’oge Noa na-anọchikwa anya ọgwụgwụ nke ụwa. N’ụbọchị ikpeazụ, ndị jụrụ ido nsọ site n’eziokwu ka a na-emeri site n’ime mmụọ ịkpọasị Chineke, dịka a nọchiri anya ya site n’ọrụ arụsị nke abụọ n’Ezikiel isi nke asatọ.

The second abomination of Ezekiel represents the rebellion that arrived in 1888, and becomes the symbol of the second generation, but more than this, 1888, and all that it represents or is represented by, was repeated on September 11, 2001. Sister White specifically identifies that in 1888, the mighty angel of Revelation eighteen descended, and therefore the history represents the time when the great buildings of New York City were to be thrown down by a touch from God, and Revelation eighteen, verses one through three were to be fulfilled.

Ihe arụ nke abụọ nke Ezikiel na-anọchi anya nnupụisi nke bịara na 1888, ma bụrụ ihe nnọchianya nke ọgbọ nke abụọ; ma karịa nke a, e megharịrị 1888, na ihe niile ọ na-anọchi anya ma ọ bụ nke a na-anọchi anya ya site na ya, na Septemba 11, 2001. Nwanyị White na-akọwa kpọmkwem na n’afọ 1888, mmụọ ozi dị ike nke Mkpughe iri na asatọ rịdatara, ya mere akụkọ ihe mere eme ahụ na-anọchi anya oge a ga-akwatu nnukwu ụlọ nke New York City site n’imetụ aka sitere n’aka Chineke, nakwa na a ga-emezu Mkpughe iri na asatọ, amaokwu nke mbụ ruo nke atọ.

> “An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

> “Ajụjụ ịhapụ echiche e bu ụzọ chepụta n’obi, na ịnakwere eziokwu a, bụ isi ihe ndabere nke nnukwu akụkụ nke mmegide e gosipụtara na Minneapolis megide ozi Onyenwe anyị sitere n’aka Ụmụnna Waggoner na Jones. Site n’ịkpalite mmegide ahụ, Setan gara nke ọma n’imechi, n’ogo dị ukwuu, ike pụrụ iche nke Mmụọ Nsọ nke Chineke chọsiri ike inye ndị anyị. Onye iro ahụ gbochiri ha inweta arụmọrụ ahụ nke gaara abụ nke ha n’ibu eziokwu ahụ ruo ụwa, dị ka ndịozi kwusara ya mgbe ụbọchị Pentikọst gasịrị. Ìhè ahụ nke ga-eme ka ụwa dum nwee ìhè site n’ebube ya ka e guzogidere, ma site n’omume nke ụmụnna anyị onwe anyị, e debewokwa ya n’ebe ụwa nọ n’ogo dị ukwuu.” Selected Messages, book 1, 235.

The history of 1888, provided the example of the rejection of the message of the latter rain that arrived on September 11, 2001. 1888 is a symbol of the second generation of Laodicean Adventism, that is represented by Ezekiel’s second abomination, and the history therein identifies a rebellion that was typified by the seventy elders in Ezekiel. Their rebellion represented spiritualism, and paralleled the cup of probationary time being fulfilled in the time of Noah. The rejection of the message illustrated the rejection by the leadership of the message of the latter rain, which was to identify the arrival of the third Woe of Islam.

Akụkọ ihe mere eme nke 1888 nyere ihe atụ nke ịjụ ozi nke mmiri ikpeazụ nke bịarutere na Septemba 11, 2001. 1888 bụ akara nke ọgbọ nke abụọ nke Adventism Laodisia, nke e ji ihe arụ nke abụọ nke Ezikiel nọchite anya ya, ma akụkọ ihe mere eme dị n’ime ya na-akọwapụta nnupụisi nke e ji ndị okenye iri asaa dị na Ezikiel tụnyere. Nnupụisi ha nọchiri anya ime mmụọ, ma yie iko nke oge ule na-eru njupụta n’oge Noa. Ịjụ ozi ahụ gosipụtara ịjụ ozi nke mmiri ikpeazụ site n’aka ndị ndu, nke ga-achọpụta ọbịbịa nke Ahụhụ nke atọ nke Alakụba.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Mmiri ozuzo ikpeazụ ahụ ga-adakwasị ndị nke Chineke. Otu mmụọ-ozi dị ike ga-esi n’eluigwe rịdata, a ga-emekwa ka ụwa nile jupụta n’ìhè nke ebube ya.” Review and Herald, Eprel 21, 1891.

The leadership that in 1888 rejected the message, typified the rejection of the message of Islam on September 11, 2001, but God intends to produce a manifestation of power that those leaders will witness as part of his judgment upon them. The manifestation of the power of the latter rain occurs at the end of the period of the sealing. It began on September 11, 2001, but it reaches its climax at the end of the three-and-a-half days of Revelation eleven, when the “great earthquake” arrives.

Ndị ndu ahụ ndị jụrụ ozi ahụ na 1888, nọchiri anya ịjụ ozi nke Islam na Septemba 11, 2001, ma Chineke zubere iweta ngosi nke ike nke ndị ndu ahụ ga-ahụ dịka akụkụ nke ikpe Ya n’elu ha. Ngosi nke ike nke mmiri ozuzo ikpeazụ na-eme na njedebe nke oge nke akara. Ọ malitere na Septemba 11, 2001, ma ọ na-eru n’ogbugbu ya na njedebe nke ụbọchị atọ na ọkara nke Mkpughe iri na otu, mgbe “oke ala ọma jijiji” ahụ bịara.

The message of 1888, was the Laodicean message, the last call for a former chosen people who were then in the process of being passed by.

Ozi nke 1888 bụ ozi Laodisia, oku ikpeazụ nye ndị a họrọburu mbụ, bụ́ ndị n’oge ahụ a na-agafe.

> “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, ma ahụhụ ga-adịrị onye ọbụla nke na-ekwupụta na ọ kwenyere n’eziokwu ma o sina dị, ọ naghị egosipụta n’ebe ndị ọzọ nọ ìhè ndị ahụ Chineke nyere.” The 1888 Materials, 1053.

The message of 1888, represented the message that identified that when the great buildings of New York City were thrown down on September 11, 2001, the straight testimony to the Laodicean church was to be given, and the straight testimony is the message of Islam of the third Woe that, when breathed upon a backslidden people, has the power to bring them to life as a mighty army.

Ozi nke 1888 nọchiri anya ozi ahụ nke kọwara na mgbe a tụfuru nnukwu ụlọ ndị dị na New York City n’ala na Septemba 11, 2001, a ga-enye nzukọ Laodisia akaebe kwụ ọtọ ahụ, ma akaebe kwụ ọtọ ahụ bụ ozi nke Alakụba nke Ahụhụ nke atọ nke, mgbe e kuru ya n’elu ndị mmadụ ndị lọghachiri azụ, nwere ike iweta ha ná ndụ dịka agha dị ike.

> “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’

> “A ghaghị ịgba ama kpọmkwem n’ihu ụka anyị na ụlọọrụ anyị, iji kpọtee ndị nọ n’ụra.”

> “When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.

> “Mgbe e kwere ma soro okwu nke Onyenwe anyị, a ga-enwe ọganihu na-aga n’ihu n’enweghị ịda mba. Ka anyị hụ ugbu a oke mkpa anyị nwere. Onyenwe anyị apụghị iji anyị rụọ ọrụ ruo mgbe Ọ ga-eku ndụ n’ime ọkpụkpụ ndị kpọrọ nkụ. Anụrụ m okwu ndị a e kwuru: ‘E wezụga ịrụ ọrụ miri emi nke Mmụọ nke Chineke n’elu obi, e wezụga mmetụta ya nke na-enye ndụ, eziokwu aghọwo akwụkwọ ozi nwụrụ anwụ.’” Review and Herald, November 18, 1902.

1888 marks the beginning of the second generation of Adventism, but it also provides a line of prophecy that aligns with the last days. On September 11, 2001 God led the people who chose to accept that the attack of Islam upon the earth beast was a fulfillment of prophecy back to the old paths. God’s people needed to return to the jewels of William Miller and become educated upon the foundational truths that included the fulfillment of the first and second Woes, that in turn established the arrival of the third Woe at that time. Once those people returned to those old paths they were led to see the sacredness of Habakkuk’s two tables.

Afọ 1888 na-akara mmalite nke ọgbọ nke abụọ nke Adventizim, ma ọ na-enyekwa ahịrị amụma nke kwekọrọ na ụbọchị ikpeazụ. N’ụbọchị 11 Septemba, 2001, Chineke duuru ndị ahụ họọrọ ịnakwere na mwakpo Alakụba wakporo anụ ọhịa nke ụwa bụ mmezu amụma, laghachi n’ụzọ ochie. Ndị Chineke kwesiri ịlaghachi n’ihe ịchọ mma nke William Miller ma mụta eziokwu ndị ntọala nke gụnyere mmezu nke Ahụhụ mbụ na nke abụọ, nke n’aka nke ya guzobere mbata nke Ahụhụ nke atọ n’oge ahụ. Ozugbo ndị ahụ laghachiri n’ụzọ ochie ndị ahụ, e duru ha ịhụ ịdị nsọ nke tebụl abụọ Habakuk.

The rebellion of 1863 against Habakkuk’s two tables, which are Miller’s jewels and also the foundations of Adventism, typified a rebellion that was repeated on September 11, 2001; for once again the leadership of Laodicean Adventism was given opportunity to uphold the jewels of Miller, or reject them. All four generations of Adventism that are represented in Ezekiel eight, are also representing the rebellion of Laodicean Adventism on September 11, 2001.

Nnupụisi nke 1863 megide mbadamba nkume abụọ Habakkuk, ndị bụ ọla dị oké ọnụ ahịa nke Miller ma bụrụkwa ntọala nke Adventizim, nọchiri anya n’amụma nnupụisi e megharịrị ọzọ na Septemba 11, 2001; n’ihi na ọzọkwa, e nyere ndị ndu nke Adventizim Laodisia ohere ịkwado ọla dị oké ọnụ ahịa nke Miller, ma ọ bụ ịjụ ha. Ọgbọ anọ niile nke Adventizim ndị a na-anọchi anya n’Ezikiel isi asatọ, na-anọchikwakwa anya nnupụisi nke Adventizim Laodisia na Septemba 11, 2001.

We will continue to identify the second generation of Laodicean Adventism in the next article.

Anyị ga-aga n’ihu ịkọwapụta ọgbọ nke abụọ nke Adventizim Laodisia n’akwụkwọ na-esote.

> “God created man with affections capable of embracing eternal realities. These affections were to be kept pure and holy, free from all earthliness. But human beings have lost eternity out of their reckoning. God, the Alpha and Omega, the beginning and the end, the One who holds in His keeping the destiny of every soul, is forgotten. Supposing themselves to be mighty in knowledge, men have let themselves down to the lowest level in God’s sight.

> “Chineke kere mmadụ nwere mmetụta obi nke pụrụ ịnakwere eziokwu ndị ebighị ebi. A ga-edobe mmetụta ndị a ọcha ma dị nsọ, n’enweghị mmetọ ọ bụla nke ihe ụwa. Ma ụmụ mmadụ ewepụla ebighị ebi n’ihe ha na-agụ n’ọnụ. E chefuola Chineke, Alfa na Omega, mmalite na ọgwụgwụ, Onye ahụ nke jidere n’aka Ya ọdịnihu nke mkpụrụobi ọ bụla. N’iche na ha dị ike n’amamihe, mmadụ ewedala onwe ha ruo n’ogo kachasị ala n’anya Chineke.”

> “The mind of man has become earthly. In the place of revealing the impress of divinity, it reveals the impress of humanity. In its chambers are seen the imagery of earth. The debasing practises which prevailed in the days of Noah, placing the inhabitants of that age beyond hope of salvation, are seen today.” Signs of the Times, December 18, 1901.

> “Uche mmadụ aghọwo nke ụwa. N’ọnọdụ ikpughe akara nke ịdị-nsọ Chineke, ọ na-ekpughe akara nke mmadụ. N’ime ụlọ ime ya ka a na-ahụ ihe oyiyi nke ụwa. Omume ndị na-eweda ala nke juru ebe nile n’ụbọchị Noa, ndị mere ka ndị bi n’oge ahụ gafee olileanya nzọpụta, ka a na-ahụ taa.” Signs of the Times, December 18, 1901.

Back to Articles