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# The Book of Daniel - Number Seventy-Nine

Kitab Daniel - Nombor Tujuh Puluh Sembilan

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

Membuka Pemberontakan 1888: Pelajaran daripada Generasi Kedua Adventisme Laodikia

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.”

Moloko wa bobedi wa Boeteledipele jwa Advente jwa Laodisea o ne wa goroga ka 1888, mme moloko oo o emelwa ka sesupo mo go Esekiele kgaolo ya robedi, e le makgapha a bobedi, a a emelwang ke “dikamore tsa ditshwantsho tsa gagwe.”

> 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.

> Jadi aku masuk dan melihat; maka tampaklah segala bentuk binatang melata, dan binatang-binatang yang keji, dan segala berhala kaum Israel, terlukis pada dinding sekelilingnya. Dan di hadapan semuanya itu berdiri tujuh puluh orang dari para tua-tua kaum Israel, dan di tengah-tengah mereka berdiri Yaazanya bin Safan, masing-masing dengan pedupaan di tangannya; dan naiklah gumpalan asap ukupan yang tebal. Lalu Ia berfirman kepadaku: Anak manusia, sudahkah engkau melihat apa yang dilakukan oleh para tua-tua kaum Israel dalam gelap, masing-masing di dalam kamar gambarannya? Sebab mereka berkata: TUHAN tidak melihat kita; TUHAN telah meninggalkan bumi. Yehezkiel 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.

Mabitla a diswantšho a emela diphiri tše mpe tšeo di lego ka dipelong tša bao ba emetšwego bjalo ka banna ba bagologolo, gomme ba tlišitše bokgopo bjoo bja go swana e sego feela ka diphapošing tša menagano ya bona, eupša le ka diphapošing tša sehalalela sa Modimo.

> 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.

> Janganlah engkau memakan roti orang yang bermata jahat, dan janganlah mengingini makanan-makanannya yang lezat; karena seperti yang dipikirkannya dalam hatinya, demikianlah ia adanya. “Makan dan minumlah,” katanya kepadamu, tetapi hatinya tidak menyertai engkau. Amsal 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.

Ibyaha byo mu byumba by’amashusho byanditswe haba ku nkuta z’urusengero no ku nkuta z’ibitekerezo by’abakuru ba kera. Ibyumba by’ibanga by’amashusho by’icyo kizira cya kabiri cyo muri Ezekiyeli igice cya munani bigereranya igisekuru cya kabiri cy’Ubwadivantisiti bw’i Lawodikiya, kandi mu bizira bine, ikizira cya kabiri gifata igihe kinini kurushaho gushimangira ubugome bwo kwigomeka kw’itsinda ryose, nubwo ibyo bizira bine byose byerekanwa ko byakorwaga n’abagabo bari bakwiriye kuba abarinzi b’ubwoko.

> “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.

> “Tanda kelepasan telah ditetapkan ke atas mereka yang ‘berkeluh kesah dan menangis oleh sebab segala kekejian yang dilakukan.’ Kini malaikat maut maju, yang dalam penglihatan Yehezkiel dilambangkan oleh orang-orang yang memegang senjata pembantai, kepada whom perintah ini diberikan: ‘Bunuhlah sama sekali orang tua dan orang muda, baik anak dara, maupun anak-anak kecil, dan perempuan; tetapi janganlah kamu mendekati seorang pun yang padanya ada tanda itu; dan mulailah dari tempat kudus-Ku.’ Kata nabi itu: ‘Mereka memulai dari tua-tua yang berada di hadapan rumah itu.’ Yehezkiel 9:1–6. Pekerjaan kebinasaan dimulai di antara mereka yang telah mengaku sebagai penjaga-penjaga rohani umat itu. Para pengawal palsu adalah yang pertama jatuh. Tidak ada seorang pun yang akan dikasihani atau dibiarkan luput. Laki-laki, perempuan, gadis-gadis muda, dan anak-anak kecil binasa bersama-sama.” 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.

Pemberontakan yang menandai kedatangan generasi kedua secara khusus dikaitkan dengan kepemimpinan Adventisme Laodikia, sebagaimana digenapi pada sidang General Conference tahun 1888 di Minneapolis. Hal itu dilambangkan oleh ungkapan “tua-tua kaum Israel” dan juga oleh “tujuh puluh orang.” Tujuh puluh tua-tua itulah yang berhubungan dengan pekerjaan Musa, dan kelompok kedua murid Yesus terdiri dari tujuh puluh orang. “Tujuh puluh” melambangkan kepemimpinan, demikian pula “tua-tua.” Kekejian yang kedua memberikan penekanan tambahan kepada kepemimpinan, dan dengan demikian menegaskan bahwa kekejian itu berkaitan dengan suatu pemberontakan korporat dari pihak kepemimpinan.

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.

Di tengah-tengah tujuh puluh tua-tua itu berdirilah “Yaazanya bin Safan.” Nama “Yaazanya” berarti “didengar oleh Allah”, dan ia melambangkan suatu kepemimpinan yang memberontak tepat pada waktu Allah sedang berfirman, sebab ia telah mendengar Allah, tetapi menolak untuk mendengarkan, karena ia menyatakan bahwa Allah telah meninggalkan umat-Nya, dan bahwa Allah tidak melihat apa yang sedang terjadi di dalam kamar-kamar rahasia. Yaazanya adalah “anak Safan”, dan nama “Safan” berarti “menyembunyikan”. Latar generasi kedua itu melambangkan suatu pemberontakan dari pihak kepemimpinan yang memberontak tepat pada waktu Allah sedang berfirman, dan mereka percaya bahwa Allah tidak melihat atau mempedulikan tindakan-tindakan mereka.

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.

Khaitsikati White in a ziak a hmuhsak chu, kum 1888 General Conference chhunga Laodicea Adventism hruaitute in an inbiakna an neihte chu a ni. Kum 1888 General Conference-ah Pathian chuan Khaitsikati White hnenah hruaitute in anmahni chauha an inpawhna leh inbiakna, Pathianin a ngaithla lo tih an rin laia an neihte chu a hmuhsak. Chuta an room-ah, thurukna hmunah, Khaitsikati White, a fapa, leh Upa Jones leh Waggoner chungah thil ṭha lo an sawi a. Anmahni awmna hmun riêngah Pathianin a hmu lo va, chuvangin zalen takin an sawi thei tih an ring; nimahsela, Pathian chuan hêng inbiakna thuhmunte hi zâwlnei nu hnenah a hmuhsak. Anni chu corporate meeting-ah an awm a, thlâk thlenna thuchah chu ngaihnawmna siamtu thusawi angin an hria a; nimahsela, an ngaithla duh lo.

What was it that had produced a leadership that manifested such open rebellion in 1888, that Sister White compared it to the rebellion of Korah, Dathan and Abiram?

Ke eng se se neng sa tlhagisa boeteledipele jo bo neng jwa bonatsha botsuolodi jo bo bonalang phatlalatsa ka 1888, mo Kgaitsadi White a neng a bo bapisa le botsuolodi jwa ga Kora, Datane le Aberame?

> “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.

> “Муқаддас Руҳ томонидан маърифатлантирилганингизда, Миннеаполисдаги ўша барча ёвузликни унинг ҳақиқий ҳолича, Худо қандай кўрса, шундай кўрасиз. Агар бу дунёда сизни бошқа ҳеч қачон кўрмасам, билиб қўйингки, менга ҳеч қандай сабабсиз келтирган қайғу, изтироб ва қалб юкини сизга кечираман. Лекин жонингиз ҳақи учун, сиз учун ўлган Зот ҳақи учун, мен сиздан ўз хатоларингизни кўришингиз ва эътироф этишингизни истайман. Сиз Худонинг Руҳига қарши турганлар билан бирлашдингиз. Раббимиз Биродарлар Жоунс ва Ваггонер орқали ишлаётганини билишингиз учун сизда зарур бўлган барча далиллар бор эди; аммо сиз нурни қабул қилмадингиз; ва берилган эрк, ҳақиқатга қарши айтилган сўзлардан кейин ҳам, сиз ўзингизни ноҳақ иш қилганингизни, бу кишилар Худодан келган бир хабарга эга эканини, сиз эса ҳам хабарни, ҳам хабарчиларни писанд қилмаганингизни эътироф этишга тайёр ҳис қилмадингиз.”

> “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.

> “Be nsi da mihu wɔ yɛn nkurɔfo mu sɛ wɔwɔ ahotoso a emu yɛ den wɔ wɔn ho so ne ɔpɛ a wonni sɛ wobegye na wɔapene hann so sɛnea wɔdaa no adi wɔ Minneapolis no. Wɔakyerɛ me sɛ wɔn a wɔkoraa honhom a wɔdaa no adi wɔ nhyiam no mu no mu baako mpo nnya bio hann pefee a ɔde behu nokware a ɛsom bo a wɔde fi soro brɛɛ wɔn no, gye sɛ wɔbrɛ wɔn ho ase fi wɔn ahantan ho na wɔka wɔn bɔne tom sɛ na ɛnyɛ Onyankopɔn Honhom na ɛhyɛɛ wɔn, na mmom atɛnnidi ne adwemmɔne ahyɛ wɔn adwene ne wɔn koma mã. Awurade pɛɛ sɛ ɔbɛn wɔn, sɛ ɔhyira wɔn na ɔsa wɔn yade fi wɔn akyim a wɔasan no mu, nanso wɔantie. Honhom koro no ara a ɛhyɛɛ Kora, Datan, ne Abiram nkuran na ɛhyɛɛ wɔn nso. Israelfo no mmarima no sii wɔn bo sɛ wɔbɛsɔre atia adanse biara a ɛbɛkyerɛ sɛ wɔafom, na wɔkɔɔ so ara wɔ wɔn asoɔden kwan no so kosii sɛ wɔtwee nnipa bebree kɔkaa wɔn ho.”

> “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.

> “Siapakah mereka ini? Bukan orang-orang yang lemah, bukan orang-orang yang tidak berpengetahuan, bukan orang-orang yang tidak tercerahkan. Dalam pemberontakan itu ada dua ratus lima puluh pemimpin yang termasyhur di tengah jemaah, orang-orang kenamaan. Apakah kesaksian mereka? ‘Sekalian jemaah itu kudus, setiap seorang dari mereka, dan TUHAN ada di tengah-tengah mereka; maka mengapa kamu meninggikan dirimu di atas jemaah TUHAN?’ [Bilangan 16:3]. Ketika Korah dan teman-temannya binasa di bawah penghukuman Allah, bangsa yang telah mereka perdayakan itu tidak melihat tangan TUHAN dalam mukjizat ini. Keesokan paginya seluruh jemaah menuduh Musa dan Harun, ‘Kamulah yang telah membunuh umat TUHAN’ [Ayat 41], lalu tulah menimpa jemaah itu, dan lebih dari empat belas ribu orang binasa.

> “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.

> “Bilang ako ay nagpasyang umalis sa Minneapolis, ang anghel ng Panginoon ay tumayo sa tabi ko at nagsabi: ‘Hindi gayon; sapagkat ang Dios ay may gawaing ipagagawa sa iyo sa dakong ito. Ang bayan ay muling gumagawa ng paghihimagsik nina Korah, Dathan, at Abiram. Inilagay kita sa iyong wastong katayuan, na hindi kikilalanin ng mga wala sa liwanag; hindi nila pakikinggan ang iyong patotoo; nguni’t ako’y sasaiyo; ang Aking biyaya at kapangyarihan ang magpapatatag sa iyo. Hindi ikaw ang kanilang hinahamak, kundi ang mga sugo at ang pabalitang Aking isinusugo sa Aking bayan. Nagpakita sila ng paghamak sa salita ng Panginoon. Binulag ni Satanas ang kanilang mga mata at binaluktot ang kanilang paghatol; at malibang ang bawa’t kaluluwa ay magsisi sa kasalanang ito, sa di-nabanal na pagsasariling ito na lumalait sa Espiritu ng Dios, sila’y lalakad sa kadiliman. Aalisin Ko ang kandelero sa kaniyang kinalalagyan malibang sila’y magsisi at mangahikayat, upang sila’y Aking mapagaling. Pinalabo nila ang kanilang paninging ukol sa mga bagay na ukol sa espiritu. Hindi nila ibig na ihayag ng Dios ang Kaniyang Espiritu at ang Kaniyang kapangyarihan; sapagka’t sila’y may diwa ng pangungutya at pagkasuklam sa Aking salita. Ang kagaanan, pagbibiro ng walang kabuluhan, panunukso, at pagbibiro ay araw-araw na ginagawa. Hindi nila inilagak ang kanilang mga puso upang hanapin Ako. Sila’y nagsisilakad sa mga ningas ng kanilang sariling pagsisindi, at malibang sila’y magsisi ay hihiga silang may kapanglawan. Ganito ang sabi ng Panginoon: Manatili ka sa iyong tungkulin; sapagka’t ako’y sumasaiyo, at hindi kita iiwan ni pababayaan man.’ Ang mga salitang ito mula sa Dios ay hindi ko pinangahasang ipagwalang-bahala.”

> “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.

> “បព្វជិតបរិសុទ្ធបានបញ្ចេញពន្លឺនៅ Battle Creek ដោយកាំរស្មីដ៏ច្បាស់លាស់ និងភ្លឺចែងចាំង; ប៉ុន្តែ ក្នុងចំណោមអ្នកទាំងឡាយដែលបានចូលរួមមានភាគក្នុងកិច្ចប្រជុំនៅ Minneapolis នោះ តើអ្នកណាខ្លះបានមករកពន្លឺ ហើយទទួលយកទ្រព្យសម្បត្តិដ៏សម្បូរបែបនៃសេចក្តីពិត ដែលព្រះអម្ចាស់បានផ្ញើមកពួកគេពីស្ថានសួគ៌? តើអ្នកណាខ្លះបានដើរតាមជំហានមួយៗជាមួយមេដឹកនាំ គឺព្រះយេស៊ូវគ្រីស្ទ? តើអ្នកណាខ្លះបានសារភាពយ៉ាងពេញលេញអំពីក្តីខ្នះខ្នែងខុសឆ្គងរបស់ខ្លួន ភាពខ្វាក់ភ្នែករបស់ខ្លួន ការច្រណែន និងការសង្ស័យអាក្រក់របស់ខ្លួន ក៏ដូចជាការប្រឆាំងរឹងទទឹងរបស់ខ្លួនចំពោះសេចក្តីពិត? មិនមានសូម្បីម្នាក់; ហើយដោយសារការមិនអើពើជាយូរមកហើយរបស់ពួកគេក្នុងការទទួលស្គាល់ពន្លឺ នោះពន្លឺបានទុកពួកគេចោលឲ្យនៅឆ្ងាយខាងក្រោយ; ពួកគេមិនបានកំពុងតែរីកចម្រើនក្នុងព្រះគុណ និងក្នុងចំណេះដឹងអំពីព្រះយេស៊ូវគ្រីស្ទ ជាព្រះអម្ចាស់របស់យើងឡើយ។ ពួកគេបានបរាជ័យក្នុងការទទួលព្រះគុណដែលចាំបាច់ ដែលពួកគេអាចនឹងទទួលបាន ហើយដែលនឹងធ្វើឲ្យពួកគេក្លាយជាមនុស្សរឹងមាំក្នុងបទពិសោធន៍ខាងសាសនា។”

> “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.

> "Okuma yi a tsekame ke Minneapolis e do dzi ji la, e ye nya si ke ke va yi o, si tsi wo katã le amegã siwo le kpe ɖe nuwo ŋu, amesiwo le biabiawo biim, kple amesiwo gbãa nyateƒe kple Mawu ƒe ŋusẽ. Ne xaxawo bubu ava ake la, amesiwo tsi tsitre ɖe kpeɖodzi siwo wowɔ dzi ɖe kpeɖodzi dzi hã la, woagatrɔ akpɔ dodokpɔ le nu siwo dzi wowɔ vodada le dzi ɖa, eye ava sesẽ na wo be woaxɔ nu si tso Mawu gbɔ la eye woagbe nu si tso viviti ƒe ŋusẽwo gbɔ la. Eya ta woƒe mɔ ɖeka si le dedie lae nye be woanɔ yiyim le bɔbɔenyenye me, anɔ afɔmɔ siwo dzɔ la wɔm na woƒe afɔwo, ne ame siwo xɔna la maɖo le mɔ la ŋuti o. Ewɔa vovototo gã aɖeke si amesiwo kpli míewɔa ƒuƒoƒe, nenye be kple ame siwo le zɔzɔm kple Mawu eye woxɔe se heɖo dzi ɖe e ŋu, alo kple ame siwo le dzodzom ɖe woawo tɔ woƒe nunya si susu be yewo ta ŋu la dzi, le zɔzɔm le woawo tɔ woƒe dzo si wowɔ la ƒe klẽ me."

> “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.

> “ꖨꖩ ꖨꖽ ꖌꖷ ꖞꖎ ꖦꕒ ꕞꔤ ꗞꖷꕉ ꖴꕃ ꗳ ꗷ ꕢꕌ ꖴꕃ ꕱ ꗏ ꗞꖷ ꖏꖽ ꗱ ꕚꔤꕞ ꔞꔥꔎ ꗞꖷ ꖴꕃ ꖴꖽ ꕙꔤ ꔎꕆꔤꕞꔍ ꔞꔥ ꔀꔎ ꗳ ꔟꕎꕮ ꔎꕆꕒ ꖏꖽ ꗳ ꕞꔤ ꔞꔥ ꔀꔎ ꖴꕃ ꗳ ꖨꖩ ꗏ ꔎꕆꔤꕞꔍ ꖏꖽ ꕱ ꖨꖩ ꕞꔤ ꔞꔥꔎ ꖏꖽ ꔀꔎ ꗳ ꖴꕃ ꕢꕌ ꗷ ꗞꖷꕉ ꔀꔎ ꕪ ꗏ ꕱ ꖨꖩ ꔀꔎ ꖴꕃ ꗳ ꗞꖷ ꕙꔤ ꗏ ꗳ ꔎꕆꕒ ꔞꔥꔎ ꕞꔤ ꕙ ꕪ ꔎꕆꕒ ꗷ, ꕵꔎꔧ ꖴꕃ ꕞꔤ ꗏ ꕱ ꗳ ꔀꔎ ꔒꔒ ꕚꔤꕞ ꔞꔥꔎ ꕱ ꔀꔎ ꗳ ꗞꖷꕉ ꔀꔎ ꕪ ꗏ ꔒꔒ ꕚꔤꕞ ꕯ ꕚꔤꕞ ꖴꕃ ꕞꔤ ꖏꖽ ꕙꔤ ꔎꕆꕒ ꕪ, ꕵꔎꔧ ꕪ ꕱ ꕚꔤꕞ ꔎꕆꕒ ꖏꖽ ꔀꔎ ꗳ ꔒꔒ ꕚꔤꕞ ꔞꔥꔎ ꕱ ꖏꖽ ꗳ ꖨꖩ ꔀꔎ ꖴꕃ ꗳ ꔎꕆꕒ ꕙꔤ ꔒꔒ ꕚꔤꕞ ꕪ ꖏꖽ ꗳ ꕙꔤ ꖏꖽ ꔀꔎ ꗳ ꔒꔒ ꕚꔤꕞ ꗳ ꔎꕆꕒ ꕪ ꕱ ꕢꕌ ꔞꔥꔎ, ꗪꕩ ꖏꖽ ꖨꖩ ꗏ ꗳ ꔒꔒ ꕚꔤꕞ ꕱ ꔀꔎ ꖴꕃ ꕪ ꗳ ꕢꕌ ꔞꔥꔎ ꕱ ꔀꔎ ꗳ ꕙꔤ ꔎꕆꕒ ꕪ ꗳ ꗞꖷꕉ ꔀꔎ ꕪ ꗏ ꔀꔎ ꕪ ꔀꔎ ꖴꕃ ꕙꔤ ꗳ ꖨꖩ ꕞꔤ ꕱ ꔀꔎ ꔞꔥꔎ ꕪ ꔀꔎ ꕪ ꕚꔤꕞ ꔀꔎ ꖴꕃ ꗳ, ꗪꕩ ꕙꔤ ꔒꔒ ꕚꔤꕞ ꔞꔥꔎ ꕱ ꗱ ꔎꕆꕒ ꕪ ꔀꔎ ꖴꕃ ꕱ ꕢꕌ ꔞꔥꔎ ꗳ ꕙꔤ ꔒꔒ ꕚꔤꕞ ꗳ ꖨꖩ ꗏ ꕞꔤ ꖏꖽ ꕱ ꔀꔎ ꔞꔥꔎ ꕪ ꔀꔎ ꖴꕃ ꗳ ꖴꕃ ꗳ ꕚꔤꕞ ꖨꖩ ꕞꔤ ꕱ ꔀꔎ ꗳ ꕢꕌ ꔞꔥꔎ, ꗪꕩ ꔒꔒ ꕚꔤꕞ ꔀꔎ ꖴꕃ ꕪ ꗳ ꕢꕌ ꔞꔥꔎ ꕱ ꗪꕩ ꔒꔒ ꕚꔤꕞ ꕱ ꗞꖷꕉ ꔀꔎ ꕪ ꔀꔎ ꖴꕃ ꗳ ꔀꔎ ꕪ ꖨꖩ ꕞꔤ ꕱ ꔀꔎ ꔞꔥꔎ ꕪ ꔀꔎ ꖴꕃ ꗳ ꕢꕌ ꔞꔥꔎ, ꗪꕩ ꕙꔤ ꔎꕆꕒ ꕪ ꔀꔎ ꖴꕃ ꗳ ꖨꖩ ꗏ ꕞꔤ ꖏꖽ ꗳ ꔒꔒ ꕚꔤꕞ ꕱ ꔀꔎ ꗳ ꖏꖽ ꔀꔎ ꖴꕃ ꕪ ꗳ ꕢꕌ ꔞꔥꔎ ꕱ, ꔤꔄꕌꔟ ꕱ ꕢꕌ ꔞꔥꔎ ꕱ ꔀꔎ ꗳ ꕚꔤꕞ ꕪ ꗳ ꖨꖩ ꗏ ꕞꔤ ꕱ ꔀꔎ ꔞꔥꔎ ꕪ ꗳ ꖅꔻꔧ ꕶꔢꔢ.”

> “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.

> “Modimo o ne a rerile gore balebeledi ba tsoge, gomme ka mantšu a a kopanego ba romele molaetša wo o tiilego, ba letše phalafala ka modumo wo o kwagalago gabotse, gore batho ka moka ba akgofele lefelong la bona la mošomo wa boikarabelo gomme ba phethe karolo ya bona modirong wo mogolo. Ke moka seetša se sengwe se se maatla, se se hlakilego sa morongwa yoo yo mongwe yo a theogago a etšwa legodimong a na le maatla a magolo, se ka be se tladitše lefase ka letago la gagwe. Re šetše re le morago ka nywaga; gomme bao ba ilego ba ema bofofading gomme ba šitiša tšwelopele ya wona molaetša wo Modimo a bego a rerile gore o tšwe kopanong ya Minneapolis bjalo ka lebone leo le tukago, ba swanetše go ikokobetša dipelo tša bona pele ga Modimo gomme ba bone le go kwešiša kamoo mošomo o šitišitšwego ka gona ke bofofala bja monagano wa bona le bothata bja dipelo tša bona.” 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.”

Inkoɔna na ɛmaa akwankyerɛ a ɛdaa saa atuatew pefee adi wɔ afe 1888 mu no bae, a anuanom White de totoo Kora, Datan ne Abiram atuatew no ho? Mmuae no, akyinnye biara nni ho sɛ, da atuatew a esii wɔ 1863 mu no so, a esiesiee kwan maa nea wɔka kyerɛɛ Hesekiel sɛ ɛbɛyɛ akyiwadeɛ akɛse sen yi no. Sɛ wɔpow Leviticus aduonu nsia no “mprɛnson” no, na wɔde mfonini a ɛyɛ atorɔ ba ananmu a, ɛbɛma ahia sɛ wɔgyina 1863 no atorɔ no akyi. Enti, Miller behwɛ sɛ ne aboɔden aboɔ a ɛsom bo no apete na wogu so nwura ne aboɔden aboɔ atoro ne sika atoro. Wiase mu kasa bi ka sɛ, “abakɔsɛm no, nkonimdifo na wɔkyerɛw.”

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.

Le hoja e se bafenyi ka sebele, ba etellang pele kereke ea Adventist ea Laodisea ba qetile nako le boiteko ba haha phetelo ea histori e tšehetsang borabele bo ntseng bo eketseha ho pholletsa le meloko e mene, ka boiteko ba ho beha borabele boo leseling le hole haholo le histori ea sebele e tlalehiloeng ke mangeloi a leholimo. Ho fetolwa ha histori ke letšoao le hlaheletseng la Majesuite a Kereke ea K’hatholike, ’me phetolo ea histori e bile mosebetsi o tloaelehileng oa bo-rahistori ba Adventist ba Laodisea. Se ngoloang matsatsing ana ke “bo-rahistori” ba Adventist ba Laodisea mabapi le kopano ea General Conference ea Minneapolis ke mohlala o tloaelehileng oa phetolo ea histori.

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.

Hitaankhong zîng deuh chu khân puitlingte zîngah chuan a hnûa an sim leh mai tawh deuh pawh a ni thei; nimahsela, thil tih dân zêl atâna awm bîk deuh chu thil tih dân zêl chu a hnêp lo. Sister White chu khâ inkhâwmpui kha lo awm a, a thil thlengte chu ziah chhinchhiah tûrin thu pêk a ni a; a chhan chu Korah, Dathan leh Abiramte helna kha sawi nawn leh a ni ta vâng a ni. Adventist chanchin ziaktute’n rinnaa felna thuchah kha hrethiam an ni em, hrethiam lo an ni em; hnâwl an ni em, hnâwl lo an ni em, emaw a hnûa pawm leh an ni ta em tih chungchânga thutestimonia an siam chuan, Korah, Dathan leh Abiramte hmanga entîr lâwk helna chungchângin thutestimonia thâwk khân a sawi kha hrial tumna a ni.

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

Ke ba mararo bao ba ba neng ba tsuologela bao pego ya ga Moshe e bontšhago gore ka morago ba ile ba itshola gomme ba amogelwa gape boetapeleng gotee le Moshe?

> “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.

> “Korahi, fryma udhëheqëse në këtë lëvizje, ishte një Levit, nga familja e Kehathit, dhe kushëri i Moisiut; ai ishte një njeri me aftësi dhe ndikim. Ndonëse i caktuar për shërbimin e tabernakullit, ai ishte bërë i pakënaqur me pozitën e tij dhe synonte dinjitetin e priftërisë. Dhënia Aaronit dhe shtëpisë së tij e detyrës priftërore, e cila më parë i takonte djalit të parëlindur të çdo familjeje, kishte ngjallur xhelozi dhe pakënaqësi, dhe për një kohë Korahi kishte kundërshtuar fshehtas autoritetin e Moisiut dhe të Aaronit, ndonëse nuk kishte guxuar të ndërmerrte ndonjë akt të hapur kryengritjeje. Më në fund ai konceptoi planin e guximshëm për të përmbysur si autoritetin civil, ashtu edhe atë fetar. Nuk munguan ata që e mbështetën. Afër çadrave të Korahut dhe të Kehathitëve, në anën jugore të tabernakullit, ishte fushimi i fisit të Rubenit, ndërsa çadrat e Dathanit dhe të Abiramit, dy princër të këtij fisi, ndodheshin pranë asaj të Korahut. Këta princër iu bashkuan me gatishmëri planeve të tij ambicioze. Duke qenë pasardhës të djalit të madh të Jakobit, ata pretendonin se autoriteti civil u përkiste atyre dhe vendosën t’i ndanin me Korahun nderet e priftërisë.”

> “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.

> “Boemo jwa maikutlo mo gare ga batho bo ne jwa tshegetsa maikaelelo a ga Kora. Mo botlhokong jwa go swaba ga bone, dipelaelo tsa bone tsa pele, lefufa, le letlhoo di ne tsa boa, mme gape dingongorego tsa bone tsa lebisiwa kgatlhanong le moeteledipele wa bone yo o pelotelele. Baiseraele ba ne ba tswelela ba sa tlhole ba lemoga gore ba ne ba le ka fa tlase ga kaelo ya selegodimo. Ba ne ba lebala gore Moengele wa kgolagano e ne e le moeteledipele wa bone yo o sa bonaleng, gore, a khurumeditsoe ke pilara ya leru, Baebele ya ga Keresete e ne e ba eteletse pele, le gore Moshe o ne a amogela ditaelo tsotlhe tsa gagwe tsotlhe go tswa mo go Ene.

> “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.

> “Mereka enggan tunduk kepada hukuman yang dahsyat bahawa mereka semua mesti mati di padang gurun; oleh itu mereka sedia menggunakan setiap dalih untuk mempercayai bahawa bukan Allah, melainkan Musa, yang sedang memimpin mereka dan yang telah mengisytiharkan kebinasaan mereka. Segala usaha terbaik daripada manusia yang paling lemah lembut di bumi tidak dapat meredakan kedurhakaan bangsa ini; dan walaupun tanda-tanda kemurkaan Allah terhadap kedegilan mereka yang dahulu masih terpampang di hadapan mereka dalam barisan yang porak-peranda dan bilangan yang berkurang, mereka tidak mengambil pengajaran itu ke dalam hati. Sekali lagi mereka dikalahkan oleh pencobaan.” 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.

ਆਤਮਿਕ ਲਾਓਡੀਸੀਆਈ ਅਡਵੈਂਟਵਾਦ 1856 ਵਿੱਚ ਸ਼ੁਰੂ ਹੋਇਆ, ਅਤੇ 1863 ਵਿੱਚ ਇਹ ਕਾਨੂੰਨੀ ਤੌਰ ’ਤੇ ਰਜਿਸਟਰ ਕੀਤੀ ਗਈ ਲਾਓਡੀਸੀਆਈ ਅਡਵੈਂਟਿਸਟ ਕਲੀਸਿਆ ਬਣ ਗਿਆ। ਜਿਵੇਂ ਕਿ ਪਿਛਲੇ ਲੇਖਾਂ ਵਿੱਚ ਪਹਿਲਾਂ ਹੀ ਵਿਚਾਰ ਕੀਤਾ ਗਿਆ ਹੈ, ਇਸ ਬਾਰੇ ਕੋਈ ਪ੍ਰੇਰਿਤ ਗਵਾਹੀ ਨਹੀਂ ਹੈ ਕਿ ਲਾਓਡੀਸੀਆ ਕਦੇ ਵੀ ਬਚਾਈ ਜਾਂਦੀ ਹੈ। ਇਹ ਤਦ ਤੱਕ ਬਚਾਈ ਨਹੀਂ ਜਾ ਸਕਦੀ ਜਦ ਤੱਕ ਇਹ ਆਪਣੀ ਹਾਲਤ ਤੋਂ ਤੋਬਾ ਨਾ ਕਰੇ ਅਤੇ ਫ਼ਿਲਡੈਲਫ਼ੀਆ ਦੁਆਰਾ ਪ੍ਰਤੀਨਿਧਤ ਅਨੁਭਵ ਨੂੰ ਸਵੀਕਾਰ ਨਾ ਕਰੇ। ਲਾਓਡੀਸੀਆ ਇੱਕ ਐਸੀ ਪ੍ਰਜਾ ਹੈ ਜਿਸ ਦਾ ਨਿਆਂ ਇਸ ਤਰ੍ਹਾਂ ਹੁੰਦਾ ਹੈ ਕਿ ਉਹ ਪ੍ਰਭੂ ਦੇ ਮੂੰਹ ਵਿਚੋਂ ਉਗਲ ਦਿੱਤੀ ਜਾਂਦੀ ਹੈ। ਲਾਓਡੀਸੀਆਈ ਕਲੀਸਿਆ ਦੇ ਰੂਪ ਵਿੱਚ, ਪ੍ਰੇਰਣਾ ਇਹ ਪਛਾਣ ਕਰਾਉਂਦੀ ਹੈ ਕਿ ਕਲੀਸਿਆ ਦੀ ਕਿਸਮਤ ਇਹ ਸੀ ਕਿ ਉਹ ਪ੍ਰਾਚੀਨ ਇਸਰਾਏਲ ਵਾਂਗ ਜੰਗਲ ਵਿੱਚ ਭਟਕਦੀ ਫਿਰੇ।

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.

Бурынгы Израильнең фетнәчеләреннән кайсылары чүлдә кырык ел йөреп, аннары Вәгъдә ителгән Җиргә керде? Бер генә җан да түгел, һәм аларның адашып йөрүе хәзерге Израильнең адашуын пәйгамбәрчә сурәтләде.

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.

ការបះបោររបស់កូរ៉េ ដាថាន និងអាប៊ីរ៉ាម (ដែលជានិមិត្តរូបនៃការបះបោរឆ្នាំ 1888) ត្រូវបានស្ថាបនាលើការមិនព្រមទទួលយកការវិនិច្ឆ័យដែលបានដាក់លើប្រជាជន ដោយកំណត់ឲ្យពួកគេវង្វេងក្នុងទីរហោស្ថានអស់រយៈពេលសែសិបឆ្នាំ។ ការបះបោរឆ្នាំ 1888 ក៏ត្រូវបានស្ថាបនាលើការបដិសេធរបស់ថ្នាក់ដឹកនាំចំពោះសេចក្តីប្រកាសដែលបានកំណត់អត្តសញ្ញាណពួកគេថាជា Laodicea និងបានកំណត់ឲ្យពួកគេវង្វេងក្នុងទីរហោស្ថានអស់ជាច្រើនឆ្នាំបន្ថែមទៀត ដោយសារការមិនចុះសម្រុងរបស់ពួកគេ។

> “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.

> “Mgajui yaliyotolewa kwetu na A. T. Jones na E. J. Waggoner ni ujumbe wa Mungu kwa kanisa la Laodikia, na ole wake yeyote anayekiri kuamini kweli lakini hata hivyo hawaakisi kwa wengine miale aliyotoa Mungu.” 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.

Bo-ntate ba bogologolo, ba ba neng ba tshwanetse go nna batlhokomedi ba batho ka 1888, ba ne ba dumela gore ba “humile e bile ba okeditswe ka dithoto”. Re tla sekaseka se se neng sa baka seemo se pele ga 1888 mo setlhogong se se latelang.

> “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.

> “Ndzi twisa ku vava swinene emoyeni wa mina ku vona ndlela leyi hi ku hatlisa van’wana lava va amukeleke ku vonakala ni ntiyiso va nga amukelaka vuxisi bya Sathana, kutani va kokiwa hi ku kwetsima ka vuxisi. Loko vanhu va fularhela swikombiso leswi Hosi yi swi vekeke leswaku hi kota ku twisisa xiyimo xa hina hilaha xi kombisiweke hakona eku profeteni, va ya laha va nga tiviki leswaku va ya kwihi.

> “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.

> “Saya mempersoalkan apakah pemberontakan yang sejati pernah dapat disembuhkan. Pelajarilah dalam Patriarchs and Prophets tentang pemberontakan Korah, Datan, dan Abiram. Pemberontakan ini meluas, mencakup lebih daripada dua orang. Pemberontakan itu dipimpin oleh dua ratus lima puluh pemimpin umat, orang-orang yang termasyhur. Sebutlah pemberontakan dengan namanya yang benar dan kemurtadan dengan namanya yang benar, lalu pertimbangkanlah bahwa pengalaman umat Allah pada zaman purba dengan segala cirinya yang patut ditolak telah dicatat dengan setia untuk masuk ke dalam sejarah. Kitab Suci menyatakan, ‘Semuanya ini … telah dituliskan untuk menjadi peringatan bagi kita, yang kepada kita kesudahan zaman telah tiba.’ Dan jika laki-laki dan perempuan yang memiliki pengetahuan tentang kebenaran itu demikian jauh terpisah dari Pemimpin Besar mereka sehingga mereka akan menerima pemimpin besar kemurtadan dan menamainya Kristus Kebenaran Kita, hal itu terjadi karena mereka tidak menggali sampai dalam ke tambang-tambang kebenaran. Mereka tidak sanggup membedakan bijih yang berharga dari bahan yang hina.”

> “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.

> “Bala peleo tšeo di filwego ka bontši ka Lentšung la Modimo mabapi le baporofeta ba maaka bao ba tlago go tsena ka dithuto tša bona tša bofora, gomme ge go kgonega ba tla fora le bona bakgethiwa ka noši. Ka ditemošo tše, ke ka baka la’ng kereke e sa kgethologanye tša maaka go tšwa go tša nnete? Bao ka tsela efe goba efe ba timeditšwego ka mokgwa wo ba swanetše go ikokobetša pele ga Modimo, gomme ba sokologe ka potego, ka gobane ba arošitšwe tseleng gabonolo kudu. Ga se ba kgethologanya lentšu la Modiši wa therešo go tšwa go la osele. A bohle ba bjalo ba boeletše kgaolo ye ya maitemogelo a bona.”

> “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.’

> “ကာလတစ်ဝက်ကျော်တစ်ရာကျော်အတွင်း ဘုရားသခင်သည် မိမိ၏ဝိညာဉ်တော်၏ သက်သေခံချက်များအားဖြင့် မိမိ၏လူမျိုးတော်အား အလင်းကို ပေးတော်မူလာခဲ့သည်။ ဤမျှကာလကြာမြင့်ပြီးနောက် ယုံကြည်သူအသင်းတော်တစ်ရပ်လုံးကို မစစ်မှန်သည့်အထင်မှ လွတ်မြောက်စေရန်ဟု ကြေညာကာ Mrs. White ကို လိမ်လည်သူ၊ လှည့်ဖြားသူဟု ဆိုသည့် လူအနည်းငယ်နှင့် ၎င်းတို့၏ဇနီးများထံသို့သာ ထိုတာဝန်ကျန်ရှိနေပြီလော။ ‘အသီးများအားဖြင့် သူတို့ကို သင်တို့သိကြလိမ့်မည်။’”

> “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.

> “Ba ba kgonang go tlhokomologa bosupi jotlhe jo Modimo a ba neileng jone, mme ba fetola tshegofatso eo go nna khutso, ba tshwanetse go roroma ka ntlha ya polokesego ya meya ya bone ka bo bone. Setlhomo sa bone sa lobone se tla tlosiwa mo lefelong la sone fa ba sa ikotlhaye. Morena o nyefotswe. Sekao sa boammaaruri, sa melaetsa ya moengele wa ntlha, wa bobedi, le wa boraro, se tlogetswe se gogoba mo loroleng. Fa balebedi ba tlogelwa go timetsa batho ka mokgwa ono, Modimo o tla raya meya mengwe maikarabelo ka ntlha ya go tlhoka temogo e e bogale ya go lemoga gore letsomane la Gagwe le ne le newa dijo tsa mofuta ofe.”

> “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.

> “Bofetwa bo kile ba direga, mme Morena o letlile gore dilo tsa mofuta ono di tswelele pele mo nakong e e fetileng gore a bontshe kafa batho ba Gagwe ba tla timediwang motlhofo ka teng fa ba ikaega ka mafoko a batho bogolo go go phuruphutsa Dikwalo ka bobone, jaaka Baebele ba ba tlotlegang, go bona gore a dilo tse di jalo di ntse jalo. Mme Morena o letlile gore dilo tsa mofuta ono di direge gore go newe ditemoso tsa gore dilo tse di jalo di tla diragala.

> “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.’

> “Pemberontakan dan kemurtadan ada dalam udara yang kita hirup. Kita akan dipengaruhi olehnya kecuali jika oleh iman kita menggantungkan jiwa kita yang tak berdaya pada Kristus. Jika manusia sekarang begitu mudah disesatkan, bagaimanakah mereka akan bertahan ketika Iblis akan menyamar sebagai Kristus dan mengadakan mukjizat? Siapakah yang pada waktu itu tidak akan digoyahkan oleh penyalahgambarannya—mengaku sebagai Kristus padahal itu hanyalah Iblis yang mengambil rupa Kristus, dan tampaknya melakukan pekerjaan-pekerjaan Kristus? Apakah yang akan menahan umat Allah agar tidak memberikan kesetiaan mereka kepada kristus-kristus palsu? ‘Janganlah kamu mengikuti mereka.’”

> “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.

> “Dagiti doktrina ket masapul a nalawag a maawatanda. Dagiti lallaki a maawat a mangikasaba iti kinapudno ket masapul a naipasdekda; ket iti kasta, ti dawda ket tumakder a maibusor iti bagyo ken uram, ta ti angkla ket salaknibanna ida a natibker. Umad-adu dagiti panangallilaw, ket masapul a tawagantayo ti yaalsa iti pudno a naganna. Masapul a tumakdertayo a suot ti amin a kawes ti gubat. Iti daytoy a panagbinnusor, saan laeng a dagiti tattao ti sangsangoentayo, no di ket dagiti pagturayan ken pannakabalin. Saan a ti lasag ken dara ti pakikidangadangantayo. Maibasa koma a siaannad ken makaimpresyon iti dagiti iglesiatayo ti Efeso 6:10–18.” Notebook Leaflets, 57, 58.

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