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# The Book of Daniel - Number Eighty-Three

Buku Daniel - Nombor Lapan Puluh Tiga

The Four Generations of Laodicean Adventism: Unraveling the Escalating Abominations

Meloko e Menè ya Boadventista ba Laodikia: Kobuka Mpo na Kososola Makambo ya Mabe Oyo Ezali Kokóma Makasi Koleka

Author

Jeff Pippenger

Published

February 16, 2024

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Ezekiel chapter eight, sets forth four increasing abominations which represent the four generations of Laodicean Adventism. The rebellion of 1863, produced a counterfeit to the two tables of Habakkuk, just as Aaron had produced an counterfeit image of jealousy, with his golden calf at the very time God was delivering the two tables of the Ten Commandments to Moses. Once Laodicean Adventism had begun the work of removing the foundational truths, as represented in William Miller’s dream, the leadership of the first generation began to reject the authority of the Bible, and then the Spirit of Prophecy. The rebellion had grown to a point where Kellogg’s spiritualism (pantheism), arrived into their history just prior to 1888.

Ezekiel sima asɔtwe, da akyiwadeɛ anan a ɛrekɔ so ayɛ kɛseɛ adi, a ɛgyina hɔ ma Laodikeafoɔ Adventism awoɔ ntoatoasoɔ anan no. Atuatew a esii wɔ 1863 no, maa wɔyɛɛ Habakkuk mpon pono mmienu no ho atoro adeɛ, sɛdeɛ Aaron nso yɛɛ atoro ahoɔyaw honi bi no, bere pɔtee a Onyankopɔn de Mmaransɛm Du no mpon pono mmienu no rema Mose no, denam ne sika nantwie ba no so. Bere a Laodikeafoɔ Adventism fii aseɛ yɛɛ adwuma a ɛyi mfitiaseɛ nokwasɛm no fi hɔ, sɛdeɛ wɔgyina hɔ ma no wɔ William Miller daeɛ no mu no, awoɔ ntoatoasoɔ a ɛdi kan no mpanimfoɔ no fii aseɛ poaa Bible no tumi, na afei Nkɔmhyɛ Honhom no nso. Na atuatew no anyini adu baabi a Kellogg ne honhom mu nnaadaa (pantheism) baa wɔn abakɔsɛm mu ansa na 1888 reba no.

At the rebellion of 1888, the spiritualism represented by Ezekiel’s chambers of imagery reached a point where the messengers of Minneapolis, and the prophetess and even the Holy Spirit were rejected.

Pada pemberontakan tahun 1888, spiritualisme yang dilambangkan oleh kamar-kamar ukiran dalam Yehezkiel mencapai suatu titik di mana para utusan Minneapolis, nabi perempuan itu, bahkan Roh Kudus sendiri, ditolak.

> “We have seen in our experience that when the Lord sends rays of light from the open door of the sanctuary to His people, Satan stirs up the minds of many. But the end is not yet. There will be those who will resist the light and crowd down those whom God has made His channels to communicate light. Spiritual things are not spiritually discerned. The watchmen have not kept pace with the opening providence of God, and the real heaven-sent message and messengers are scorned.

> “Bo rona mo maitemogelong a rona gore fa Morena a romela marang a lesedi go tswa mo mojakong o o bulegileng wa selegelo go ya kwa bathong ba Gagwe, Satane o tsosa megopolo ya ba le bantsi. Mme bokhutlo ga bo ise bo fitlhe. Go tla nna le ba ba tla ganetsang lesedi mme ba gatelele ba Modimo a ba dirileng ditsela tsa Gagwe tsa go itsise lesedi. Dilo tsa semowa ga di lemogiwe ka semowa. Balebedi ga ba a tsamaya ka lobelo lo lo tshwanang le go bulega ga tlhokomelo ya Modimo, mme molaetsa wa nnete o o rometsweng go tswa legodimong le barongwa ba one ba nyadiwa.

> “There will go from this meeting men who claim to know the truth who are gathering about their souls the garments not woven in the loom of heaven. The spirit that they have received here will be carried with them. I tremble for the future of our cause. Those who do not in this place yield to the evidence God has given will war against their brethren whom God is using. They will make it very hard, when opportunities shall come where they can carry forward and onward the same kind of warfare they have hitherto engaged in. These men will have opportunities to be convinced that they have been warring against the Holy Spirit of God. Some will be convinced; others will hold firmly their own spirit. They will not die to self and let the Lord Jesus come into their hearts. They will be more and still more deceived until they cannot discern truth and righteousness. They will, under another spirit, seek to place upon the work a mold that God shall not approve; and they will endeavor to act out the attributes of Satan in assuming control of human minds and thus control the work and cause of God.

> “Go tla tswa mo kopanong e banna ba ba ipolelang gore ba itse boammaaruri, ba ntse ba kgobokanya mo meoyeng ya bone diaparo tse di sa logwang mo serogong sa legodimo. Mowa o ba o amogetseng fano o tla tsamaya nabo. Ke roroma ka ntlha ya isagwe ya tiro ya rona. Ba ba sa ineeleng mo lefelong leno bosuping jo Modimo o bo neileng ba tla lwa le bakaulengwe ba bone ba Modimo a ba dirisang. Ba tla dira gore go nne thata thata, fa dikabelo di tla tla tse mo go tsone ba ka tswelelang pele le go ya kwa pele ka mofuta o o tshwanang wa ntwa o ba kileng ba o dira go fitlha jaanong. Banna bano ba tla nna le dikabelo tsa go kgona go tlhomamisiwa gore ba ntse ba lwantsha Mowa o o Boitshepo wa Modimo. Bangwe ba tla tlhomamisiwa; ba bangwe ba tla ngaparela mowa wa bone ka thata. Ga ba kitla ba swela boithati mme ba letle Morena Jesu go tsena mo dipelong tsa bone. Ba tla tsiediwa go feta le go feta go fitlha ba sa tlhole ba kgona go lemoga boammaaruri le tshiamo. Ba tla, ba le ka fa tlase ga mowa o mongwe, batla go baya mo tirong popego e Modimo a se kitlang a e amogela; mme ba tla leka go bontsha ditshupo tsa Satane ka go tsaya taolo ya megopolo ya batho mme ka jalo ba laole tiro le sesosa sa Modimo.”

> “Had our brethren fasted and prayed and humbled their hearts before God at this meeting, and sat down calmly to investigate the Scriptures together, then God would have been glorified. But the spirit of prejudice that was brought to that meeting closed the door to the richest blessing of God, and those who had this spirit will not be in a favorable position to see light until they repent before God and have some sense of how near they have come to doing despite to the Holy Spirit and having another spirit.” The 1888 Materials, 832.

> “Andoy togsagni an∙chingni sakgiparang ia meetingo fast ong∙e bi∙aha, aro Isolni mikkango uamangni ka∙tongrangko on∙gipa dake atchongataha, aro tom∙tom dake apsan ong∙e Sastroko sandie dongahaode, indide Isol rasongko man∙genchim. Indiba, ua meetingona ra∙bagipa bichalgrikani gisik Isolni pilakbatgipa pattianiko chipaha, aro jemangan ia gisikko man∙achim, uamang Isolni mikkango gisik pil∙genjok ong∙e, aro uamangni ka∙tongrang Holy Spiritko namjachim dakanio aro gipin gisikko ra∙anio baditade sepangaha uko ma∙sina dal∙batsranggipa ma∙siani dongjaode, seng∙aniko nikna namgipa obostao dongjawa.” The 1888 Materials, 832.

After 1888, Sister White “trembled for the future of” God’s church and work. She saw that the meeting would produce a continued spiritual warfare among the men that were leaders of Laodicean Adventism, and the controversy of “the daily,” is evidence that her predictions were fulfilled upon that very generation. A warfare was then carried on by men who did not “yield to the evidence God had given” to confirm the “heaven sent message and messengers,” and those men made war against “the Holy Spirit of God.” The second generation watched as the publishing house and sanitarium were burnt to the ground by the fires of God’s judgment.

1888 年之后，怀爱伦姊妹“为”上帝教会与圣工的“前途战兢”。她看见，那次大会必将在作为老底嘉复临信徒领袖的人中间引发持续不断的属灵争战；而关于“常献的燔祭”的争论，便证明她的预言确实应验在那一代人身上。那时，有些人因不肯“顺服上帝所赐的证据”，以证实那“从天上来的信息和使者”，于是展开争战；这些人所攻击的，乃是“上帝的圣灵”。第二代人亲眼看见，出版社与疗养院在上帝审判之火中焚毁殆尽。

> “Today I received a letter from Elder Daniells regarding the destruction of the Review office by fire. I feel very sad as I consider the great loss to the cause. I know that this must be a very trying time for the brethren in charge of the work and for the employees of the office. I am afflicted with all who are afflicted. But I was not surprised by the sad news, for in the visions of the night I have seen an angel standing with a sword as of fire stretched over Battle Creek. Once, in the daytime, while my pen was in my hand, I lost consciousness, and it seemed as if this sword of flame were turning first in one direction and then in another. Disaster seemed to follow disaster because God was dishonored by the devising of men to exalt and glorify themselves.

> “ꯉꯁꯤ ꯑꯩꯅ ꯔꯤꯚ꯭ꯌꯨ ꯑꯣꯐꯤꯁ ꯃꯩꯅ ꯃꯥꯡꯍꯜꯂꯛꯄꯒꯤ ꯃꯔꯝꯗ ꯑꯦꯜꯗꯔ ꯗꯦꯅꯤꯑꯦꯜꯁꯀꯤ ꯑꯦꯀ ꯑꯃ ꯐꯪꯈ꯭ꯔꯦ꯫ ꯑꯩꯅ ꯃꯐꯝ ꯑꯁꯤꯕꯨ ꯈꯟꯕꯗ ꯇꯣꯟꯅꯕ ꯃꯥꯡꯕ ꯑꯁꯤꯒꯤ ꯃꯔꯝꯗ ꯑꯩ ꯌꯥꯝꯅ ꯋꯥꯍꯜ ꯇꯥꯏ꯫ ꯑꯩꯅ ꯈꯪꯉꯩ ꯃꯁꯤ ꯊꯕꯛ ꯑꯁꯤꯗ ꯃꯁꯥꯒꯤ ꯃꯐꯝ ꯑꯈꯨꯝ ꯁꯤꯟꯗꯨꯅ ꯂꯩꯕ ꯃꯤꯁꯤꯡ ꯑꯗꯨꯒ ꯑꯣꯐꯤꯁ ꯑꯗꯒꯤ ꯊꯕꯛ ꯁꯨꯕ ꯃꯤꯁꯤꯡꯒꯤꯗꯃꯛ ꯃꯁꯤ ꯌꯥꯝꯅ ꯆꯥꯎꯅꯕ ꯑꯃꯥ ꯑꯣꯏꯒꯅꯤ꯫ ꯑꯩ ꯑꯥꯑꯐ꯭ꯂꯤꯛꯇ ꯇꯧꯕ ꯃꯤ ꯄꯨꯝꯅꯃꯛꯄꯨꯝꯅꯃꯛꯄꯨꯝꯅ ꯑꯩꯁꯨ ꯑꯥꯑꯐ꯭ꯂꯤꯛꯇ ꯑꯣꯏ꯫ ꯑꯩꯅ ꯑꯁꯤꯒꯨꯝꯕ ꯋꯥꯔꯣꯜ ꯁꯤꯒꯤ ꯃꯔꯝꯗ ꯑꯉꯥꯡꯕ ꯑꯃꯥ ꯂꯩꯇ꯭ꯔꯦ, ꯃꯔꯝꯗ ꯅꯨꯃꯤꯠꯀꯤ ꯃꯤꯔꯤꯡꯒꯤ ꯃꯅꯨꯡꯗ ꯑꯩꯅ ꯕꯦꯇꯜ ꯀ꯭ꯔꯤꯛꯀꯤ ꯃꯊꯛꯇ ꯃꯩꯒꯤ ꯊꯥꯡ ꯑꯃ ꯊꯧꯅ ꯂꯩꯕ ꯑꯦꯟꯖꯦꯜ ꯑꯃꯥ ꯎꯔꯛꯄ ꯑꯩꯅ ꯎꯈꯤ꯫ ꯑꯃꯨꯛꯇ, ꯅꯨꯡꯊꯤꯜꯗ, ꯑꯩꯒꯤ ꯄꯦꯟ ꯑꯗꯨ ꯑꯩꯒꯤ ꯈꯨꯠꯇ ꯂꯩꯔꯤꯡꯉꯩꯗ, ꯑꯩ ꯁꯥꯝꯅ ꯈꯪꯍꯟꯕ ꯃꯥꯡꯈꯤ, ꯑꯗꯨꯒ ꯑꯩꯗ ꯃꯩꯒꯤ ꯊꯥꯡ ꯑꯁꯤ ꯑꯃꯨꯛ ꯃꯥꯏꯍꯥꯛ ꯑꯃꯗ ꯑꯗꯨꯒ ꯑꯃꯨꯛ ꯑꯇꯣꯞꯄ ꯃꯥꯏꯍꯥꯛ ꯑꯃꯗ ꯈꯣꯡꯕꯁꯤꯅ ꯎꯏ꯫ ꯑꯕꯦꯟꯕ ꯑꯃꯒꯤ ꯃꯊꯪꯗ ꯑꯇꯣꯞꯄ ꯑꯕꯦꯟꯕ ꯑꯃꯥ ꯂꯥꯛꯀꯤꯕꯁꯤꯅ ꯎꯏ, ꯃꯔꯝꯗ ꯃꯤꯑꯣꯏꯕꯁꯤꯡꯒꯤ ꯈꯟꯒꯠꯄꯥ ꯁꯦꯝꯖꯤꯟꯕꯁꯤꯡꯅ ꯃꯈꯣꯏ ꯃꯁꯥꯒꯤ ꯃꯐꯝ ꯄꯥꯛꯍꯟꯕ ꯑꯗꯨꯒ ꯃꯐꯝ ꯄꯤꯕꯒꯤꯗꯃꯛ ꯇꯧꯕꯁꯤꯡꯅ ꯏꯁ꯭ꯋꯔꯕꯨ ꯑꯃꯥꯡꯕ ꯇꯧꯈꯤ꯫”

> “This morning I was drawn out in earnest prayer that the Lord would lead all who are connected with the Review and Herald office to make diligent search, that they may see wherein they have disregarded the many messages God has given.

> “Pada pagi ini saya terdorong untuk berdoa dengan sungguh-sungguh agar Tuhan menuntun semua yang berhubungan dengan kantor Review and Herald untuk mengadakan penyelidikan yang tekun, supaya mereka dapat melihat dalam hal apa mereka telah mengabaikan banyak pekabaran yang telah Allah berikan.

> “Sometime ago the brethren at the Review office asked my counsel about the erection of another building. I then said that if those who were in favor of adding another building to the Review and Herald office had the future mapped out before them, if they could see what would be in Battle Creek, they would have no question about putting up another building there. God said: ‘My word has been despised; and I will turn and overturn.’

> “Kala nangda ongpilna somoio, Review office-o ong·gipa brerang angni ku·rachakani gimin sakgipin nokko rikna nangnikani bidingo angni ku·mangko sing·aha. Uni somoio anga indine aganaha je, jei Review and Herald office-o sakgipin nokko dongkamae rikna nangnikgiparangna mikkangchi ong·bageni pilakkon mesoksoahaode, Battle Creek-o maiko ong·genchim uko uamang nikna man·ahaode, uamang uko rikna gimin mamung sing·aniko dakjawa. Isol indine aganaha: ‘Angni katta ra·bikako man·aha; aro anga pil·atgen aro pil·pil·atgen.’”

> “At the General Conference, held in Battle Creek in 1901, the Lord gave His people evidence that He was calling for reformation. Minds were convicted, and hearts were touched; but thorough work was not done. If stubborn hearts had then broken in penitence before God, there would have been seen one of the greatest manifestations of the power of God that has ever been seen. But God was not honored. The testimonies of His Spirit were not heeded. Men did not separate from the practices that were in decided opposition to the principles of truth and righteousness, which should ever be maintained in the Lord’s work.

> “Ko General Conference, a ɔyɛe wɔ Battle Creek wɔ afe 1901 mu no, Awurade maa Ne nkurɔfo adanse sɛ na ɔrefrɛ wɔn aba nsakrae mu. Wɔde fɔɔ wɔn adwene, na wɔkaa wɔn koma; nanso wɔanyɛ adwuma a edi mu. Sɛ anka saa bere no akoma a apirim no abubu wɔn ho wɔ ahonu anim mbelempɔw wɔ Onyankopɔn anim a, anka wɔahu Onyankopɔn tumi no da adi kɛse biako a wɔahu da. Nanso wɔamfa anuonyam amma Onyankopɔn. Wɔantie Ne Honhom no adanse ahorow no. Mmarima no antetew wɔn ho amfi nneyɛe a na ɛko tia nokware ne trenee nnyinasosɛm no pefee, a ɛsɛ sɛ wɔkora so bere nyinaa wɔ Awurade adwuma no mu.

> “The messages to the church of Ephesus and to the church in Sardis have been often repeated to me by the One who gives me instruction for His people. ‘Unto the angel of the church of Ephesus write; These things saith He that holdeth the seven stars in His right hand, who walketh in the midst of the seven golden candlesticks; I know thy works, and the labor, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: and hast borne, and hast patience, and for My name’s sake hast labored, and hast not fainted. Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ Revelation 2:1–5.

> “Ekaŋeŋ laa tu Ephesus ak ekaŋeŋ laa tu Sardis e siigea sii kayie n gireta ne ke ne tama inikaanup oponi aing’uaa ene kedae naake emameyu ntunganak Kishe. ‘Sulaki engeloi e kanisa e Ephesus: Ne ke ena pee Yesu olotu enkeju e naudo naipirta nabo ong’uan, o metabaiki atua enkiteng’ena nabo ong’uan na sidai olgol: Ayiolo isiaitin ino, o eng’oru ino, o esipata ino, o kuna ening’uaata menye itoduaa iltung’ana le nkitok; o tining’o iloo pooki lejo kejo ilasakutak, ne meeta, o tanya ilaleiyanak; o kitoduaa, o meeta esipata, o aing’oru te nkarna ai, o meisikong’. Kake atii ena aainosho kunaing’ueniyie, amu itanya enyoroto ino ooiteru. Entoki, indim ajo aa enena tenaanya; o entadou, o ing’or ilasata looiteru; meeta nanu adou atua kunaing’ueniyie katukul, o aripu enkiteng’ena ino te sipata enaaki, matayiolo tenkaraki metadou.’ Embolunoto 2:1–5.”

> “‘And unto the angel of the church in Sardis write; These things saith He that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:1–3.

> “‘லவோதிக்கேயா சபையின் தூதனுக்குச் எழுதுவாயாக: தேவனுடைய ஏழு ஆவிகளையும் ஏழு நட்சத்திரங்களையும் கொண்டிருப்பவர் உரைக்கிறதாவது: உன் கிரியைகளை நான் அறிவேன்; நீ உயிரோடிருக்கிறாய் என்று ஒரு பேர் உனக்கிருக்கிறது, ஆனாலும் நீ இறந்தவனாய் இருக்கிறாய். விழித்திருந்து, மீதமுள்ளவைகளையும் மரணிக்கத் தயாராயிருக்கிறவைகளையும் பலப்படுத்து; ஏனெனில் உன் கிரியைகள் என் தேவனுக்கு முன்பாக பூரணமானவைகளாய் நான் காணவில்லை. ஆகையால், நீ எப்படிப் பெற்றுக்கொண்டாய், எப்படிக் கேட்டாய் என்பதை நினைவுகூர்ந்து, அதைக் கைக்கொண்டு, மனந்திரும்பு. ஆகையால் நீ விழித்திருக்காவிட்டால், நான் திருடனைப்போல உன்மேல் வருவேன்; நான் எந்த வேளையில் உன்மேல் வருவேன் என்பதை நீ அறியமாட்டாய்.’ வெளிப்படுத்தின விசேஷம் 3:1–3.”

> “We are seeing the fulfillment of these warnings. Never have scriptures been more strictly fulfilled than these have been.

> “Re bona phethagatšo ya ditemošo tše. Ga go na nako yeo Mangwalo a kilego a phethagatšwa ka go tia go feta ge tše di phethagatšwa.”

> “Men may erect the most carefully constructed, fireproof buildings, but one touch of God’s hand, one spark from heaven, will sweep away every refuge.

> “Batho ba ka emisa meaho e hahiloeng ka hloko e khōlō, e sa cheng mollong, empa ho ama hanngoe feela ha letsoho la Molimo, tlhase e le ’ngoe e tsoang leholimong, ho tla felisa setšabelo se seng le se seng.

> “It has been asked if I have any advice to give. I have already given the advice that God has given me, hoping to prevent the falling of the fiery sword that was hanging over Battle Creek. Now that which I dreaded has come—the news of the burning of the Review and Herald building. When this news came, I felt no surprise, and I had no words to speak. What I have had to say from time to time in warnings has had no effect except to harden those who heard, and now I can only say: I am so sorry, so very sorry, that it was necessary for this stroke to come. Light enough has been given. If it were acted upon, further light would not be needed.” Testimonies, volume 8, 97–99.

> “ሰባት ምክር የማቀርብ ነገር ካለኝ ተጠይቄአለሁ። በBattle Creek ላይ ተንጠልጥሎ የነበረው የእሳት ሰይፍ እንዳይወድቅ ተስፋ በማድረግ፣ እግዚአብሔር የሰጠኝን ምክር አስቀድሜ ሰጥቻለሁ። አሁን ግን የፈራሁት ነገር መጥቶአል—የReview and Herald ሕንፃ መቃጠሉ የሚነገር ወሬ። ይህ ወሬ በደረሰኝ ጊዜ ምንም ድንጋጤ አልተሰማኝም፣ የምናገረውም ቃል አልነበረኝም። ከጊዜ ወደ ጊዜ በማስጠንቀቂያ የተናገርሁት ነገር ሰሚዎቹን ከማደንደን በቀር ምንም ፍሬ አላፈራም፤ አሁንም ማለት የምችለው ይህን ብቻ ነው፤ ይህ መቅሰፍት እንዲመጣ አስፈላጊ መሆኑ እጅግ አሳዝኖኛል፤ እጅግ፣ እጅግ አዝኛለሁ። በቂ ብርሃን ተሰጥቶ ነበር። በእርሱ መሠረት ተግባር ቢደረግ ኖሮ፣ ተጨማሪ ብርሃን አያስፈልግም ነበር።” Testimonies, volume 8, 97–99.

The second generation of Adventism was not a victory, and in fulfillment of Ezekiel chapter eight, the rebellion only continued to escalate.

Moloko wa bobedi wa Bo-Adventist e ne e se phenyo, mme mo tiragatsong ya Esekiele kgaolo ya robedi, botlhokafatso bo ne jwa tswelela fela bo totafala.

> “By written messages and by fire the Lord has declared that he wants his people to move out of Battle Creek. May God help us to hear his voice. Does it mean nothing to us that our two great institutions in Battle Creek were swept away by fire? You may say, ‘But the new Sanitarium has many patients.’ Yes; but if there were many thousand patients there, this would be no argument in favor of our people building homes in Battle Creek, and settling there.

> “Ko bikŋa kasaon aro waalchi, Jihova an∙tangni manderangko Battle Creekoni rimongkatna nangnikaha ine aganaha. Isol an∙chingko uni ku∙rangko knachakna dakchakchina. Battle Creeko an∙chingni dal∙gipa minggni songnoksarangko waalchi gimaatako man∙aha ine an∙chingna mamung miksonggrikani dongjachimma? Na∙a aganna man∙gen, ‘Indiba gital Sanitariumo bang∙bea saaanirang gnang.’ Oe; indiba uano hajarrang hajarrang saaanirang gnangoba, ian an∙chingni manderang Battle Creeko nokrangko rikna aro uano songdongna namani ong∙a ine mamung sakkiko on∙ja.”

> “Temptations are increasing. Men are rejecting the light that God has sent in the Testimonies of his Spirit, and they are choosing their own devising and their own plans. Will men continue to separate themselves from God? Must he reveal his displeasure in a still more marked manner than he has already done?” Pamphlets, SpTB06, 45.

> “ꯃꯈꯣꯏ ꯄꯥꯎꯁꯤꯡꯁꯤꯡ ꯍꯦꯟꯒꯠꯂꯛꯄꯅꯤ꯫ ꯃꯤꯑꯣꯏꯁꯤꯡꯅ ꯃꯍꯥꯛꯀꯤ ꯁ꯭ꯄꯤꯔꯤꯠꯀꯤ Testimonies ꯑꯗꯨꯗ ꯑꯩꯁꯦꯟꯊꯣꯛꯄ ꯑꯇꯣꯟꯄ ꯃꯥꯡꯒꯤ ꯃꯄꯥꯜ ꯃꯤꯑꯣꯏꯁꯤꯡꯅ ꯌꯥꯔꯒꯤ, ꯑꯗꯨꯒ ꯃꯈꯣꯏꯒꯤ ꯃꯁꯥꯒꯤ ꯈꯣꯡꯆꯠ ꯑꯃꯁꯨꯡ ꯃꯈꯣꯏꯒꯤ ꯃꯁꯥꯒꯤ ꯊꯥꯕꯛ ꯑꯃ ꯈꯟꯕꯤꯔꯤ꯫ ꯃꯤꯑꯣꯏꯁꯤꯡꯅ ꯃꯥꯡꯗꯒꯤ ꯃꯁꯥꯒꯤ ꯃꯊꯥꯡ ꯈꯥꯏꯗꯣꯛꯄꯥ ꯃꯈꯥ ꯆꯠꯂꯒꯅꯤ? ꯃꯍꯥꯛꯅ ꯃꯍꯥꯛꯀꯤ ꯑꯃꯥꯡ-ꯑꯇꯥ ꯍꯥꯏꯕꯁꯤ ꯍꯧꯖꯤꯛ ꯎꯠꯊꯣꯛꯂꯛꯄꯗꯒꯤ ꯍꯦꯟꯅ ꯈꯪꯍꯟꯕ ꯃꯥꯇꯝꯗ ꯑꯃꯥꯡꯗꯥ ꯎꯠꯊꯣꯛꯀꯗ꯭ꯔꯥ?” Pamphlets, SpTB06, 45.

Men were “choosing their own devising’s and their own plans,” as represented by the seventy elders in the chambers of imagery of Ezekiel chapter eight, who proclaimed, “The Lord seeth us not.” The Lord raised up a prophetess and gave her “open visions” for exactly forty years, until 1884. He placed his signature upon this gift, for He gave it and ended it in a city named Portland, and he gave it for forty years. Just prior to the cessation of “open visions” the ancient men began to undermine the authority of the Bible and the Spirit of Prophecy in 1881, and 1882. The “open visions,” then ended in 1884, and in four years the rebellion of Korah, Dathan and Abiram was repeated at the 1888 General Conference.

Banhuin ren min „chetna anrangin omna, anmahmahmah khuaihna leh anmahmahmah ruahman thlangin” an awm a ni; chu chu Ezekiel bung 8-a lemchan innkhur-ah upa sawmsarih ten, „Lalpa chuan min hmu lo,” an ti a, chu hmanga entir a ni. Lalpan hrilhlawknu pakhat a kaihthawh a, 1884 thlengin kum sawmli zet chhung chu amah hnenah „inlarna hawn” a pe. Hemi thilthlawnah hian a kutziak a chhap a; amah ngeiin a pe a, Portland tih khuaah a ti tawp a, kum sawmli chhung atan a pe bawk. „Inlarna hawn” tawp hma deuhvin, upa hluiho chuan 1881 leh 1882-ah Bible leh Hrilhlawk Thlarau thuneihna chu an tihniam tan a. Chutichuan „inlarna hawn” chu 1884-ah a tawp ta a, kum li hnuah Korah, Dathan leh Abiram helna chu 1888 General Conference-ah a lo thar leh ta.

The rebellion of 1888, produced an escalation of rebellion that saw God’s direct intervention into the history of Laodicean Adventism as He burnt down the publishing work and the health work. Yet those direct judgments did not deter the rebellion that was under way. In 1919, a Bible Conference took place, where one of the primary rebels of the second generation, William Warren Prescott, the theologian trained in the universities of apostate Protestantism, was the primary leader of pushing the satanic view that claimed “the daily,” represented Christ’s sanctuary work gave a series of presentations.

Pemberontakan tahun 1888 menghasilkan peningkatan pemberontakan yang menyaksikan campur tangan langsung Allah ke dalam sejarah Adventisme Laodikia ketika Ia membakar pekerjaan penerbitan dan pekerjaan kesehatan. Namun, penghakiman-penghakiman langsung itu tidak menghalangi pemberontakan yang sedang berlangsung. Pada tahun 1919, diadakan sebuah Konferensi Alkitab, di mana salah satu pemberontak utama dari generasi kedua, William Warren Prescott, teolog yang dididik di universitas-universitas Protestanisme murtad, menjadi pemimpin utama dalam mendorong pandangan Iblis yang menyatakan bahwa “yang sehari-hari” melambangkan pekerjaan Kristus di tempat kudus, dan ia menyampaikan serangkaian presentasi.

History identified that at that Bible conference in 1919, Prescott presented a gospel that consisted of removing every tenet of the prophetic message of the Millerites. He even attempted to remove the twenty-three hundred days, but could not pull that off. Yet he presented a gospel that was fully void of the prophetic understandings of the Millerites. His gospel was rejected at the meeting, but still those blind leaders decided to take his series of presentations and construct them into a book titled, The Doctrine of Christ. That book became the symbol of the arrival of the third generation of Laodicean Adventism.

Ungungulu byateekulula nti ku lukiiko olwo olwa Baibuli mu mwaka gwa 1919, Prescott yalaga enjiri eyalimu okuggyawo buli nsonga yonna ey’obubaka obw’obunnabbi obw’Abamillerite. Yagezaako n’okuggyawo ennaku enkumi bbiri mu bisatu n’ebikumi bibiri, naye teyasobola kukikola. Naye era yalaga enjiri eyali nga terina n’akatono ku kutegeera okw’obunnabbi okw’Abamillerite. Enjiri ye yagaanyibwa mu lukiiko, naye era abakulembeze abo abazibe ne basalawo okutwala ebbanga ly’enjigiriza ze ne balizimba mu kitabo ekyayitibwa, The Doctrine of Christ. Ekitabo ekyo kyafuuka akabonero ak’okutuuka kw’omulembe ogw’okusatu ogw’Obwadventista obwa Laodikiya.

The book represents another gospel than the Millerite gospel of Habakkuk chapter two, and Paul informs us another gospel is not a gospel at all.

Ang aklat ay kumakatawan sa ibang ebanghelyo kaysa sa ebanghelyong Millerita ng Habakuk kabanata dalawa, at ipinababatid sa atin ni Pablo na ang ibang ebanghelyo ay hindi ebanghelyo sa anuman.

> I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. Galatians 1:6–9.

> Ndzi hlamala leswaku hi ku hatlisa swinene mi hambukile eka loyi a mi vitaneke eka tintswalo ta Kriste, mi ya eka evhangeli rin’wana; leri nga riki rin’wana hakunene; kambe ku ni van’wana lava mi karhataka, naswona va navela ku soholota Evhangeli ya Kriste. Kambe hambiloko a ku ri hina, kumbe ntsumi leyi humaka etilweni, leyi mi chumayelaka evhangeli rin’wana ku tlula leri hi ri chumayeleke eka n’wina, a a rhukaniwe. Tanihi leswi hi swi vuleke emahlweni, ndzi tlhela ndzi swi vula sweswi: Loko munhu un’wana a mi chumayela evhangeli rin’wana ku tlula leri mi ri amukeleke, a a rhukaniwe. Vagalatiya 1:6–9.

The third generation of Adventism is represented by Ezekiel’s third abomination where the women are weeping for Tammuz. Tammuz was a Mesopotamian deity associated with fertility and the cycles of vegetation. Tammuz was sometimes depicted as a shepherd or a young man, linked to the changing seasons and the growth of crops. Tammuz’s death and subsequent resurrection, was tied to the agricultural calendar. According to the mythology, Tammuz would die or disappear during the summer months, which was seen as a representation of the withering of vegetation in the hot, dry season. The weeping for Tammuz was a mourning ritual that involved lamenting the death or disappearance of Tammuz during the summer months, followed by rejoicing at his resurrection, which symbolized the renewal of vegetation and agricultural life.

ਤਮੂਜ਼ ਲਈ ਰੋਣ ਵਾਲੀਆਂ ਔਰਤਾਂ ਨਾਲ ਸੰਬੰਧਿਤ ਹਿਜ਼ਕੀਏਲ ਦੀ ਤੀਜੀ ਘਿਣਾਉਣੀ ਕਰਤੂਤ ਰਾਹੀਂ ਐਡਵੈਂਟਵਾਦ ਦੀ ਤੀਜੀ ਪੀੜ੍ਹੀ ਦਾ ਪ੍ਰਤੀਨਿਧਿਤਵ ਕੀਤਾ ਗਿਆ ਹੈ। ਤਮੂਜ਼ ਇੱਕ ਮੇਸੋਪੋਟੇਮੀਆਈ ਦੇਵੀ-ਦੇਵਤਾ ਸੀ ਜੋ ਉਰਵਰਤਾ ਅਤੇ ਵਨਸਪਤੀ ਦੇ ਚੱਕਰਾਂ ਨਾਲ ਸੰਬੰਧਿਤ ਸੀ। ਤਮੂਜ਼ ਨੂੰ ਕਦੇ-ਕਦੇ ਇੱਕ ਚਰਵਾਹੇ ਜਾਂ ਇੱਕ ਨੌਜਵਾਨ ਮਨੁੱਖ ਦੇ ਰੂਪ ਵਿੱਚ ਦਰਸਾਇਆ ਜਾਂਦਾ ਸੀ, ਜੋ ਰੁੱਤਾਂ ਦੇ ਬਦਲਾਅ ਅਤੇ ਫਸਲਾਂ ਦੇ ਵਾਧੇ ਨਾਲ ਜੋੜਿਆ ਗਿਆ ਸੀ। ਤਮੂਜ਼ ਦੀ ਮੌਤ ਅਤੇ ਉਸ ਤੋਂ ਬਾਅਦ ਉਸ ਦੇ ਪੁਨਰੁੱਥਾਨ ਦਾ ਸੰਬੰਧ ਖੇਤੀਬਾੜੀ ਦੇ ਕੈਲੰਡਰ ਨਾਲ ਸੀ। ਪੌਰਾਣਿਕ ਕਥਾ ਅਨੁਸਾਰ, ਤਮੂਜ਼ ਗਰਮੀ ਦੇ ਮਹੀਨਿਆਂ ਦੌਰਾਨ ਮਰ ਜਾਂਦਾ ਸੀ ਜਾਂ ਅਲੋਪ ਹੋ ਜਾਂਦਾ ਸੀ, ਜਿਸ ਨੂੰ ਗਰਮ ਅਤੇ ਸੁੱਕੇ ਮੌਸਮ ਵਿੱਚ ਵਨਸਪਤੀ ਦੇ ਮੁੁਰਝਾਣ ਦੇ ਪ੍ਰਤੀਕ ਵਜੋਂ ਵੇਖਿਆ ਜਾਂਦਾ ਸੀ। ਤਮੂਜ਼ ਲਈ ਰੋਣਾ ਇੱਕ ਸ਼ੋਕ-ਰਸਮ ਸੀ, ਜਿਸ ਵਿੱਚ ਗਰਮੀ ਦੇ ਮਹੀਨਿਆਂ ਦੌਰਾਨ ਤਮੂਜ਼ ਦੀ ਮੌਤ ਜਾਂ ਅਲੋਪ ਹੋ ਜਾਣ ’ਤੇ ਵਿਲਾਪ ਕੀਤਾ ਜਾਂਦਾ ਸੀ, ਅਤੇ ਇਸ ਤੋਂ ਬਾਅਦ ਉਸ ਦੇ ਪੁਨਰੁੱਥਾਨ ’ਤੇ ਆਨੰਦ ਮਨਾਇਆ ਜਾਂਦਾ ਸੀ, ਜੋ ਵਨਸਪਤੀ ਅਤੇ ਖੇਤੀਬਾੜੀਕ ਜੀਵਨ ਦੇ ਨਵੀਨੀਕਰਨ ਦਾ ਪ੍ਰਤੀਕ ਸੀ।

Weeping for Tammuz represents a counterfeit latter rain message, which is what the gospel of W. W. Prescott represented. The removal of the prophetic foundation, which began in the rebellion of 1863, reached a point in 1919, that Laodicean Adventism allowed the false gospel to be established. That false gospel was based fully upon the methodology of apostate Protestantism. Its original architect was W. W. Prescott, and as with William Miller, both men’s gospel was based upon their foundational understanding of “the daily,” in the book of Daniel. Both gospels are represented in the passage of 2 Thessalonians where Miller first discovered that “the daily,” represented paganism. In the passage there is a class represented by Miller, who accept the truth presented by Paul, and another class who do not possess a love of the truth.

Kumla kwa ajili ya Tammuzi kunawakilisha ujumbe wa mvua ya mwisho wa uongo, jambo ambalo ndilo lililowakilishwa na injili ya W. W. Prescott. Kuondolewa kwa msingi wa kinabii, kulikokuanza katika uasi wa mwaka 1863, kulifikia hatua mnamo 1919, ambayo ndani yake Uadventista wa Laodikia uliiruhusu injili ya uongo kusimikwa. Injili hiyo ya uongo ilijengwa kikamilifu juu ya mbinu ya Uprotestanti ulioasi. Mbunifu wake wa awali alikuwa W. W. Prescott, na kama ilivyokuwa kwa William Miller, injili ya watu hao wawili ilitegemea uelewa wao wa msingi wa “the daily,” katika kitabu cha Danieli. Injili zote mbili zinawakilishwa katika kifungu cha 2 Wathesalonike ambamo Miller aligundua kwa mara ya kwanza kwamba “the daily,” iliwakilisha upagani. Katika kifungu hicho kuna jamii inayowakilishwa na Miller, wanaoukubali ukweli uliowasilishwa na Paulo, na jamii nyingine wasio na kuipenda kweli.

One class in the last days, represented by Miller, “recognize” and receive the latter rain, and another class, represented by Prescott, receive strong delusion. The strong delusion they receive is based upon a false gospel, that is no gospel at all, and it identifies a false message of the latter rain. Thus, the third abomination of Ezekiel is the women (churches of Laodicean Adventism), weeping for Tammuz. Their summertime tears (rain), are to produce the fruit of the harvest.

ꞌNix nzinzi mchinyengu chaumaliro, chochimiririka na Miller, “chivwa” ni kupokera vula yaumaliro, ndipo nzinzi yina, yochimiririka na Prescott, yipokera kupusikika kwakukulu. Kupusikika kwakukulu uku uko apokera kwayimilira pa uthenga wauneneska wautesi, uwo uli uthenga wauneneska yayi nadi, ndipo uku kuzindikiriska uthenga wautesi wa vula yaumaliro. Ntheura, chinthu chachitatu chakunyansa cha mu Ezekieli ni anthukazi (mipingo ya Adventism ya Laodikea), kulirira Tamuzi. Misodzi yawo ya mu nyengo ya chihanya (vula), yikeneranga kupambika vipasi vya vuna.

The distinction between two types of latter rain message pervades the Bible and Spirit of Prophecy. The Bible repeatedly identifies that the rain is withheld from a disobedient people.

Kulekana pakati pa mitundu iŵiri ya uthenga wa mvula ya m’mapeto kwafalikira m’Baibulo ndi m’Mzimu wa Ulosi. Baibulo limasonyeza mobwerezabwereza kuti mvula imakanizidwa kwa anthu osamvera.

> They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Jeremiah 3:1–3.

> Ba re, Ge monna a ka leleka mosadi wa gagwe, mme a tsamaya a mo tlogela, a ya go nna wa monna yo mongwe, a o tla boela gape kwa go ene? A lefatshe leo ga le kitla le leswafadiwa thata? Mme wena o dirile boaka le baratiwa ba le bantsi; le fa go ntse jalo boela gape kwa go nna, go bua Jehofa. Tsholetsa matlho a gago o lebe kwa mafelong a a kwa godimo, o bone fa e le kae mo o sa robalang le bone gone. Mo ditseleng o ba letetse, jaaka Moarabia mo nageng; mme o leswafaditse lefatshe ka boaka jwa gago le ka bosula jwa gago. Ke gone dipula di ileng tsa thibelwa, mme ga nna le pula ya morago; mme o ne o na le phatla ya seaka, wa gana go tlhabiwa ke ditlhong. Jeremia 3:1–3.

Laodicean Adventism began playing the harlot in 1863, and ever since then the showers have been withheld. They refuse to be ashamed of their rebellion, and that lack of humility produces a whore’s forehead, and the whore of Bible prophecy is the papacy. The third generation is where the final work of preparing to bow down to the whore of Rome’s mark is accomplished. The preparation for the fourth generation is accomplished in the third generation, by a counterfeit message of the latter rain. As with the rebellion of 1863, and the rebellion of 1888, the rebellion of 1919, are aligned with September 11, 2001, for when the buildings of New York City then came down the mighty angel of Revelation eighteen descended and the genuine latter rain began.

ផ្លូវអាដវេនទីសឡាវឌីកេបានចាប់ផ្តើមប្រព្រឹត្តអំពើផិតក្បត់នៅឆ្នាំ 1863 ហើយចាប់តាំងពីពេលនោះមក ភ្លៀងបានត្រូវទប់ទុក។ ពួកគេបដិសេធមិនព្រមខ្មាសអៀនចំពោះការបះបោររបស់ខ្លួនឡើយ ហើយការខ្វះការបន្ទាបខ្លួននោះបង្កើតឲ្យមានថ្ងាសរបស់ស្ត្រីពេស្យា ហើយស្ត្រីពេស្យានៃព្រះគម្ពីរព្យាករណ៍គឺសម្តេចប៉ាប។ ជំនាន់ទីបី គឺជាកន្លែងដែលកិច្ចការចុងក្រោយនៃការរៀបចំឲ្យក្រាបថ្វាយបង្គំចំពោះសញ្ញារបស់ស្ត្រីពេស្យានៃក្រុងរ៉ូម ត្រូវបានបំពេញសម្រេច។ ការរៀបចំសម្រាប់ជំនាន់ទីបួន ត្រូវបានបំពេញសម្រេចនៅក្នុងជំនាន់ទីបី ដោយសារព្រះសារក្លែងក្លាយអំពីភ្លៀងចុងក្រោយ។ ដូចនឹងការបះបោរនៃឆ្នាំ 1863 និងការបះបោរនៃឆ្នាំ 1888 ការបះបោរនៃឆ្នាំ 1919 ត្រូវបានតម្រឹមស្របជាមួយថ្ងៃទី 11 ខែកញ្ញា ឆ្នាំ 2001 ដ្បិតនៅពេលអគារនានានៃទីក្រុងញូវយ៉កបានដួលរលំនៅពេលនោះ ទេវតាដ៏មានឫទ្ធានុភាពនៃវិវរណៈជំពូក 18 បានចុះមក ហើយភ្លៀងចុងក្រោយដ៏ពិតប្រាកដបានចាប់ផ្តើម។

> “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.

> “Hujan akhir akan tercurah ke atas umat Tuhan. Seorang malaikat yang perkasa akan turun dari surga, dan seluruh bumi akan diterangi dengan kemuliaannya.” Review and Herald, 21 April 1891.

When the latter rain began the ancient men of Laodicean Adventism would not recognize it as the latter rain, for they had been indoctrinated by a false latter rain message, represented by Ezekiel as the women weeping for Tammuz, and in application as a message of peace and safety.

Ha letša la morago le thoma, banna ba bogologolo ba Adventisme ya Laodicea ba ka se le lemoge e le letša la morago, gobane ba be ba rutetšwe thuto ya maaka ya letša la morago, yeo e emetšwego ke Hesekiele e le basadi ba llelago Tammuze, gomme ka tšhomišo e le molaetša wa khutšo le polokego.

> “Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 507.

> “Харин өөрт нь өгөгдсөн гэрэлд нийцүүлэн амьдарч буй хүмүүс л илүү агуу гэрлийг хүлээн авна. Хэрэв бид идэвхтэй христиан ариун чанаруудыг амьдралдаа өдөр бүр улам бүр илэрхийлэн хэрэгжүүлэхэд урагшлахгүй бол, хожмын бороонд илрэх Ариун Сүнсний илрэлийг танин мэдэхгүй. Тэр нь бидний эргэн тойрон дахь зүрх сэтгэлүүд дээр бууж байж болох ч, бид түүнийг ялган мэдрэх ч үгүй, хүлээн авах ч үгүй.” Testimonies to Ministers, 507.

It was impossible for the guardians of the people to recognize the arrival of the latter rain, for their false gospel of a false latter rain, denied the possibility of any manifestation of the power of God as had been in former ages.

E ne e le ntho e sa khoneheng hore bahlokomeli ba sechaba ba lemohe ho fihla ha pula ea morao, hobane evangeli ea bona ea bohata ea pula ea morao ea bohata e ne e latola monyetla oa pontšo efe kapa efe ea matla a Molimo joalokaha a kile a bonahala mehleng ea pele.

> “There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of the heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their ideas and expectations, they will oppose the work. ‘Why,’ they say, ‘should not we know the Spirit of God, when we have been in the work so many years?’—Because they did not respond to the warnings, the entreaties of the messages of God, but persistently said, ‘I am rich, and increased with goods, and have need of nothing.’ Talent, long experience, will not make men channels of light, unless they place themselves under the bright beams of the Sun of Righteousness, and are called, and chosen, and prepared by the endowment of the Holy Spirit. When men who handle sacred things will humble themselves under the mighty hand of God, the Lord will lift them up. He will make them men of discernment—men rich in the grace of his Spirit. Their strong, selfish traits of character, their stubbornness, will be seen in the light shining from the Light of the world. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ If you seek the Lord with all your heart, he will be found of you.” Review and Herald, December 23, 1890.

> “ꞌ티앙ꞌ(교회들) 안에 ꞌ아숨뭉 가시ꞌ나디ꞌ한 니푸ꞌ드 나 이로하ꞌ나 다 하나님ꞌ 아ꞌ힘ꞌ의 나타남이 있게 될 것이다. 그러나 주님 앞에서 스스로를 낮추지 아니하고, 자복과 회개로 마음의 문을 열지 아니한 자들에게는 그것이 임하지 않을 것이다. 온 땅을 하나님의 영광으로 밝히는 그 권능의 나타남 가운데서, 그들은 다만 자기들의 눈먼 가운데 위험하다고 생각하는 어떤 것, 자기들의 두려움을 일으킬 어떤 것만을 보게 될 것이며, 그것을 대적하려고 스스로를 굳게 세울 것이다. 주님께서 그들의 생각과 기대에 따라 일하지 아니하시므로, 그들은 그 일을 대적할 것이다. ꞌ왜,ꞌ 하고 그들은 말한다. ꞌ우리가 이 일을 여러 해 동안 해 왔는데, 어찌 하나님의 성령을 알지 못하겠는가?ꞌ—이는 그들이 하나님의 기별들의 경고와 간청에 응답하지 아니하고, 끈질기게 ꞌ나는 부자라, 재물이 풍부하여 부족한 것이 없다ꞌ고 말하였기 때문이다. 재능과 오랜 경험이 사람들을 빛의 통로가 되게 하지는 못할 것이다. 그들이 의의 태양의 밝은 광선 아래 자신을 두고, 성령의 부여하심으로 부르심을 받고, 택하심을 입고, 준비되지 아니한다면 그러하다. 거룩한 것들을 다루는 사람들이 하나님의 능하신 손 아래 스스로를 낮출 때, 주께서 그들을 높이실 것이다. 그분께서는 그들을 분별력이 있는 사람들—그의 성령의 은혜로 부요한 사람들—이 되게 하실 것이다. 그들의 강하고 이기적인 성품의 특성, 그들의 완고함은 세상의 빛으로부터 비치는 빛 가운데서 드러나게 될 것이다. ꞌ내가 네게 속히 임하여, 네가 회개하지 아니하면 네 촛대를 그 자리에서 옮기리라.ꞌ 만일 너희가 온 마음으로 주를 찾으면, 그분께서 너희에게 발견되실 것이다.” Review and Herald, December 23, 1890.

The elders of Ezekiel chapter eight, accepted a gospel of peace and safety in 1919, and when September 11, 2001 arrived the fruit of that escalating rebellion was manifested in their inability to recognize the arrival of the latter rain. In the history beginning at the time of the end in 1989, God repeated the Millerite movement to the very letter. Miller was a symbol of Elijah, and Elijah had straitly told Ahab that there would be no rain, except at the word of Elijah.

Baokameli ya Esekiele mokapo ya mwambe, bandimaki nsango malamu ya kimia mpe bokengi na mobu 1919, mpe ntango mokolo ya zomi na moko ya Sanza ya libwa, 2001 ekomaki, mbuma ya botomboki wana oyo ezalaki kobakisama emonisamaki na kozanga na bango koyeba boyei ya mbula ya nsuka. Na lisolo oyo ebandaki na ntango ya nsuka na 1989, Nzambe azongelaki mouvement ya ba Millerite kino na mokanda mpenza. Miller azalaki elembo ya Eliya, mpe Eliya ayebisaki Ahaba na makasi nyonso ete mbula ekozala te, longola kaka na liloba ya Eliya.

We will continue our consideration of the third generation of Adventism in the next article.

Kita akan melanjutkan pertimbangan kita mengenai generasi ketiga Adventisme dalam artikel yang seterusnya.

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: 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. Then they began at the ancient men which were before the house.’

> “ꞌNgwatoǹtɔ̀m m̀n’yɔŋ m̀nà shie nne m̀bɛ̀t mfaŋ yɔŋ mo òbə̀r ò nyɛ̀ m̀bɛ̀t m̀nà m̀fə̀r m̀mɛ́nɛ̀ m̀nà m̀bɛ̀t m̀nà bɛ̀sɛ̀ ba bɛ́, bɔ̀ kà tɔ̀gɔ̀lɔ̀ M̀bɛ̀t M̀fɔ̀n m̀nà Ǹzàm. Ǹkɔ̀mna a kɔ̀m m̀fɛ̀r bə́ ba a yì m̀nà bɔ̀ŋ bɔ̀ tɛ̀ bìfɔ̀ŋ bì m̀bòl m̀nà mìnɔ̀ŋ ma bɛ́: ‘Ǹsàŋane ǹyɔŋ nyə̀ a ma ǹlɔ̀ŋ m̀bɔ̀ŋ, ǹnɔ̀ŋane m̀fɔ̀ŋ: dìsɛ̀gə̀ m̀bɔ̀ŋ m̀nà m̀sɔ̀ŋ wàn wàn, ǹnɛ̀ ǹyɔ̀ŋ ò yɔ̀ŋ, ǹnɛ̀ ǹwɔ̀ŋ ò yɔ̀ŋ m̀bɔ̀ŋ; bòlane m̀bɔ̀ŋ m̀bə̌ mbɔ̀k, m̀bə̌ m̀nɔ̀ŋ, bìsɛ̀gə̀, bə̌n bìtɔ̀l, ǹbɛ̀t bə̌n; ndè ǹsɛ̀ kɛ́ kɔ̀ŋa òsɔ̀ŋ m̀nà wàn wàn a yì m̀nà a tɔ̀gɔ̀l; ǹtɔ̀ŋane m̀bɔ̀ŋ m̀nà Ǹdzɔ̀ŋ M̀bɛ̀t Wam.’ Ǹnɛ̀ bɔ̀ tɔ̀ŋa m̀bɔ̀ŋ m̀nà bɛ̀tɔ̀gɔ̀l bə̌ mbɔ̀k bə́ ba bɛ́ yì ǹsɔ̀ŋ Ǹdzɔ̀ŋ.”

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.

> “Mona re bona gore kereke—sehalalelo sa Morena—e bile ya pele go utlwa kotlo ya bogale bja Modimo. Banna ba bagolo, bona bao Modimo a bego a ba file seetša se segolo gomme ba eme bjalo ka baleti ba dikgahlego tša semoya tša setšhaba, ba ile ba eka boikarabelo bja bona. Ba tšere maemo a gore ga se ra swanela go letela mehlolo le ponagatšo e kgethegilego ya maatla a Modimo bjalo ka mehleng ya pele. Dinako di fetogile. Mantšu a a tiiša go se dumele ga bona, gomme ba re: Morena a ka se dire botse, le gona a ka se dire bobe. O na le kgaugelo kudu go ka etela setšhaba sa Gagwe ka kahlolo. Ka fao ‘Khutšo le polokego’ ke sello sa banna bao ba ka se sa tsogego ba phagamiša lentšu la bona bjalo ka phalafala go bontšha setšhaba sa Modimo dikarogo tša sona le ba ntlo ya Jakobo dibe tša bona. Dimpša tše di homotšego tšeo di sa nyakego go lla ke tšona tše di kwago tefetšo ya toka ya Modimo yo a kgopišitšwego. Banna, basetsana, le bana ba banyenyane ka moka ba hwa gotee.”

> “The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.

> “Makabom a ba ba boikanyo ba ba ikanyegang ba neng ba fegelwa le go lela ka ntlha ya one e ne e le fela a ba ka lemogiwang ke matlho a batho ba ba lekanyeditsweng; mme dibe tse di bosula thata, tse di neng di tsosa lefufa la Modimo yo o itshekileng e bile a le boitshepo, di ne di sa senolwa. Motlhotlhomisi yo Mogolo wa dipelo o itse boleo bongwe le bongwe jo bo dirilweng mo sephiring ke badiri ba tshiamololo. Batho bano ba simolola go ikutlwa ba sireletsegile mo tsietsong ya bone, mme ka ntlha ya bopelotelele jwa Gagwe ba re Morena ga a bone, mme morago ba dira jaaka e kete O tlogetse lefatshe. Mme O tla senola boitimokanyi jwa bone, a bo a tshwanetse go bulela ba bangwe tsotlhe tsotlhe dibe tseo ba neng ba di fitlha ka kelotlhoko e kgolo.”

> “No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.

> “Tiada keunggulan pangkat, martabat, atau hikmat duniawi, tiada kedudukan dalam jawatan suci, yang akan memelihara manusia daripada mengorbankan prinsip apabila mereka dibiarkan kepada hati mereka sendiri yang penuh tipu daya. Mereka yang telah dianggap layak dan benar ternyata menjadi pemimpin utama dalam kemurtadan serta teladan dalam sikap tidak peduli dan dalam penyalahgunaan kemurahan Allah. Jalan kefasikan mereka tidak akan ditanggung-Nya lagi, dan dalam murka-Nya Dia memperlakukan mereka tanpa belas kasihan.

> “It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.

> “Tuhan dengan berat hati menarik kehadiran-Nya dari mereka yang telah diberkati dengan terang yang besar dan yang telah merasakan kuasa firman dalam melayani orang lain. Mereka dahulu adalah hamba-hamba-Nya yang setia, yang dikaruniai kehadiran dan tuntunan-Nya; tetapi mereka telah menyimpang dari-Nya dan menuntun orang lain ke dalam kesesatan, dan oleh sebab itu mereka berada di bawah murka ilahi.” Testimonies, jilid 5, 211, 212.

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