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 isahluko sesishiyagalombili sibeka obala amanyala amane andayo ngokwanda, amele izizukulwane ezine ze-Adventism yaseLawodikea. Ukuvukela kwango-1863 kwaveza umgunyathi wezibhebhe ezimbili zikaHabakuki, njengoba nje u-Aroni wayeveze isithombe somona esingumgunyathi, ngethole lakhe legolide, ngaso kanye isikhathi uNkulunkulu ayenikela ngaso kuMose izibhebhe ezimbili zeMiyalo Eyishumi. Lapho i-Adventism yaseLawodikea isiqale umsebenzi wokususa amaqiniso ayisisekelo, njengoba emelwe ephusheni likaWilliam Miller, ubuholi besizukulwane sokuqala baqala ukwenqaba igunya leBhayibheli, bese kuthi kamuva benqabe noMoya Wesiprofetho. Ukuvukela kwase kukhule kwafinyelela ezingeni lapho umoya kaKellogg (i-pantheism) wangena emlandweni wabo ngaphambi nje kuka-1888.
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.
Pakupanduka kwa 1888, zvekunamata mweya kwakafananidzirwa nedzimba dzemifananidzo dzaEzekieri kwakasvika pachinhanho apo vatumwa veMinneapolis, nemuporofitakadzi, uye kunyange Mweya Mutsvene, vakarambwa.
“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.
“Takazviona muruzivo rwedu kuti kana Ishe vatumira mwaranzi yechiedza ichibva pamukova wakazaruka wesanctuary ichienda kuvanhu Vavo, Satani anomutsa pfungwa dzevazhinji. Asi kuguma hakusati kwasvika. Kuchava navaya vacharamba chiedza uye vachadzvinyirira avo vakaitwa naMwari migero Yake yokuzivisa chiedza. Zvinhu zvomweya hazvinzwisiswi nomweya. Varindi havana kufambirana nokuratidzwa kuri kuvhurika kwekupa kwaMwari, uye shoko rechokwadi rakabva kudenga pamwe navatumwa varo vanozvidzwa.
“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.
“Pachava navarume vachibva pamusangano uyu varume vanozviti vanoziva chokwadi, asi vari kuunganidzira pamweya yavo nguo dzisina kurukwa pachirukwa chokudenga. Mweya wavakagamuchira pano vachaenda nawo. Ndinodedera nokuda kweramangwana rebasa redu. Avo vasingabvumi pano humbowo hwapihwa naMwari vacharwa nehama dzavo dziri kushandiswa naMwari. Vachaita kuti zvive zvakaoma kwazvo, kana mikana yauya kwavanogona kuenderera mberi vachisundira mberi rudzi rumwe cheterwo rwehondo yavagara vachiita kusvikira zvino. Varume ava vachawana mikana yokugutsikana kuti vanga vachirwa noMweya Mutsvene waMwari. Vamwe vachagutsikana; vamwe vachabatisisa zvakasimba mweya wavo pachavo. Havazofiri kuzviyo, kuti Ishe Jesu apinde mumwoyo yavo. Vachanyengedzwa zvikuru, uye vacharamba vachinyengedzwa zvikuru-kuru, kusvikira vasisagoni kusiyanisa chokwadi nokururama. Vari pasi pomumwe mweya, vachaedza kuisa pabasa chimiro chisingazobvumirwi naMwari; uye vachaedza kuratidza hunhu hwaSatani mukutora masimba pamusoro pendangariro dzavanhu, nokudaro vachidzora basa nechikonzero chaMwari.”
“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.
“Dai hama dzedu dzakatsanya nokunyengetera uye dzikazvininipisa mumwoyo yadzo pamberi paMwari pamusangano uyu, uye dzikagara pasi dzakadzikama kuti dziongorore Magwaro pamwe chete, ipapo Mwari angadai akudzwa. Asi mweya werusaruro wakaunzwa pamusangano iwoyo wakavhara musuwo wechikomborero chikuru-kuru chaMwari, uye avo vakanga vane mweya uyu havazovi panzvimbo yakanaka yokuti vaone chiedza kusvikira vapfidza pamberi paMwari uye vava nokunzwa kwakati kwokuti vakaswedera pedyo sei nokuzvidza Mweya Mutsvene uye nokunge vane mumwe mweya.” 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.
Pambuyo pa pa 1888, Mlongo White “anagwedezeka chifukwa cha tsogolo la” mpingo ndi ntchito ya Mulungu. Iye anaona kuti msonkhanowo udzabala nkhondo yauzimu yopitiriza pakati pa amuna amene anali atsogoleri a Adventist a Laodikaya, ndipo mkangano wa “the daily,” ndi umboni wakuti maulosi ake anakwaniritsidwa pa m’badwo womwewo. Pa nthawiyo nkhondo inachitidwa ndi amuna amene sanatero “yield to the evidence God had given” kuti atsimikizire “heaven sent message and messengers,” ndipo amuna amenewo anamenyana ndi “Mzimu Woyera wa Mulungu.” M’badwo wachiwiri unayang’ana pamene nyumba yosindikizira ndi sanitariamu zinawotchedwa pansi ndi moto wa chiweruzo cha Mulungu.
“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.
“Nhasi ndagamuchira tsamba kubva kuna Elder Daniells pamusoro pekuparadzwa kwehofisi yeReview nemoto. Ndiri kunzwa kusuruvara kukuru pandinofungisisa kurasikirwa kukuru kwakaitika kubasa. Ndinoziva kuti ino inofanira kunge iri nguva yokuedzwa zvikuru kuhama dziri kutungamirira basa uye kuvashandi vehofisi. Ndinotambudzika pamwe chete navose vanotambudzika. Asi handina kushamiswa nenhau dzinosuwisa idzi, nokuti muzviratidzo zvousiku ndakaona mutumwa akamira nebakatwa rakaita somoto rakatambanudzwa pamusoro peBattle Creek. Pane imwe nguva, masikati, chinyoreso changu chiri muruoko rwangu, ndakarasikirwa nokuziva, uye zvakaita sokuti bakatwa iri remoto rakanga richitendeukira kutanga kune rimwe divi, yozotevera kune rimwe. Njodzi yaiita sokuti iri kutevera imwe njodzi, nokuti Mwari vakanga vasingakudzwi nokuda kwezvakarongwa navanhu kuti vazvikudze uye vazvirumbidze.”
“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.
“Namhla ekuseni ngihogeleke emthandazweni oqotho wokuba iNkosi ihole bonke abaxhumene nehhovisi le-Review and Herald ukuba baphenyisise ngenkuthalo, ukuze babone lapho bengahoyanga khona imiyalezo eminingi uNkulunkulu ayinikezile.
“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.’
“කාලයකට පෙර Review කාර්යාලයේ සහෝදරයෝ තවත් ගොඩනැගිල්ලක් ඉදිකිරීම පිළිබඳව මාගේ උපදෙස් ඉල්ලා සිටියහ. එවිට මම කියා සිටියේ, Review and Herald කාර්යාලයට තවත් ගොඩනැගිල්ලක් එක් කිරීමට පක්ෂව සිටි අය ඉදිරිය සිතියම්ගතව තමන් ඉදිරියේ ඇතිව, Battle Creek හි කුමක් සිදුවන්නේදැයි ඔවුන්ට දැකගත හැකි වූයේ නම්, එහි තවත් ගොඩනැගිල්ලක් නැංවීම ගැන ඔවුන්ට කිසි සැකයක් නොසිටින බවය. දෙවියන්වහන්සේ මෙසේ පැවසූ සේක: ‘මාගේ වචනය අවමන් කරන ලද්දේ ය; එබැවින් මම හැරී එය පෙරළා දමන්නෙමි, නැවතත් පෙරළා දමන්නෙමි.’”
“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.
“Pamusangano Mukuru, wakaitirwa muBattle Creek muna 1901, Ishe vakapa vanhu Vavo uchapupu hwokuti Vakanga vachidanira shanduko. Pfungwa dzakabatwa nemhosva, uye mwoyo yakagunzvwa; asi basa rakanyatsokwana harina kuitwa. Dai mwoyo yakaoma yakanga yakaputsika mukutendeuka pamberi paMwari panguva iyoyo, kwaizoonekwa chimwe chezviratidzo zvikurusa zvesimba raMwari zvakamboonekwa. Asi Mwari havana kukudzwa. Uchapupu hwoMweya Wavo hahuna kuteererwa. Vanhu havana kuzvitsaura pamaitiro akanga achipikisana pachena nemisimboti yechokwadi nokururama, iyo inofanira kuramba ichichengetwa nguva dzose mubasa raIshe.
“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.
“Mashoko akananga kereke yeEfeso neakananga kereke yeSadhisi akadzokororwa kazhinji kwandiri naIye anondipa kurairwa nokuda kwavanhu Vake. ‘Kumutumwa wekereke yeEfeso nyora; Izvi ndizvo zvinotaura Iye akabata nyeredzi nomwe muruoko rwake rworudyi, anofamba pakati pezvigadziko zvemwenje zvegoridhe zvinomwe; Ndinoziva mabasa ako, nokushingaira kwako, nokutsungirira kwako, uye kuti haugoni kutsungirira vakaipa; uye wakaedza avo vanoti ivo vaapostora, asi vasiri ivo, ukavawana vari varevi venhema; uye wakatsungirira, uye une moyo murefu, uye nokuda kweZita Rangu wakashanda nesimba, uye hauna kupera simba. Asi ndine chinhu pamusoro pako, nokuti wakasiya rudo rwako rwokutanga. Naizvozvo rangarira pawakabva wawira, utendeuke, uite mabasa okutanga; kana zvisina kudaro ndichakurumidza kuuya kwauri, ndibvise chigadziko chako chemwenje panzvimbo yacho, kana usingatendeuki.’ Zvakazarurwa 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.
“‘Uye kumutumwa wekereke iri paSadhisi nyora kuti; Zvinhu izvi ndizvo zvinotaura Iye ane Mweya minomwe yaMwari, nenyeredzi nomwe; Ndinoziva mabasa ako, kuti une zita rokuti uri mupenyu, asi wakafa. Svinura, usimbise zvinhu zvasara, zvava pedyo nokufa; nokuti handina kuwana mabasa ako akakwana pamberi paMwari. Naizvozvo rangarira kuti wakagamuchira nokunzwa sei, uzvichengete zvakasimba, utendeuke. Naizvozvo kana usingasvinuri, ndichauya pamusoro pako sembavha, uye haungazivi nguva yandichauya pamusoro pako.’ Zvakazarurwa 3:1–3.
“We are seeing the fulfillment of these warnings. Never have scriptures been more strictly fulfilled than these have been.
“Re tiri kuona kuzadzikiswa kweyambiro idzi. Magwaro haana kumbobvira azadzikiswa zvakasimba kupfuura azvakaitwa neaya.”
“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.
“Vanhu vangavaka zvivako zvakanyatsorongwa uye zvisingabatiki nemoto, asi kubata kumwe chete kweruoko rwaMwari, kamurazvo kamwe chete kanobva kudenga, kuchaparadza hutiziro hwose.
“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.
“Kwabvunzwa kana ndine zano ripi neripi randingapa. Ndakatotopa zano randakapiwa naMwari, ndichitarisira kudzivisa kuwira kwemunondo unopfuta wakanga wakarembera pamusoro peBattle Creek. Zvino icho chandakanga ndichitya chasvika—nhau dzekutsva kwechivako cheReview and Herald. Nhau idzi padzakasvika, handina kunzwa kushamisika, uye handina kuva namashoko okutaura. Zvandakambotaura nguva nenguva muzviyambiro hazvina kuita chimwe chinhu kunze kwokuomesa mwoyo yevakazvinzwa, uye zvino ndingangoti chete: Ndine urombo kwazvo, kwazvo, kuti zvakanga zvava zvakafanira kuti kurohwa uku kuuye. Chiedza chakapiwa chakanga chakaringana. Dai chakateererwa, chimwezve chiedza chaisazodiwa.” Testimonies, vhoriyamu 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.
Chizvarwa chechipiri cheAdventism hachina kuva kukunda, uye mukuzadziswa kwaEzekieri chitsauko 8, kupanduka kwakangoramba kuchiwedzera.
“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.
“Bwana, kwa njia ya ujumbe ulioandikwa na kwa moto, ametangaza kwamba anataka watu wake watoke Battle Creek. Mungu atusaidie kuisikia sauti yake. Je, haimaanishi kitu kwetu kwamba taasisi zetu mbili kuu katika Battle Creek zilifagiliwa mbali kwa moto? Mnaweza kusema, ‘Lakini Sanitarium mpya ina wagonjwa wengi.’ Naam; lakini hata kama kungekuwa na maelfu mengi ya wagonjwa huko, hilo lisingekuwa hoja ya kuunga mkono watu wetu kujenga makazi katika Battle Creek, na kukaa huko.
“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.
“Miedzo iri kuwedzera. Vanhu vari kuramba chiedza chakatumirwa naMwari muTestimonies dzoMweya wake, uye vari kusarudza zvavakazvigadzirira ivo pachavo nezvirongwa zvavo pachavo. Ko vanhu vacharamba vachizvitsaura kuna Mwari here? Anofanira here kuratidza kusafara kwake nenzira inotonyanya kuoneka kupfuura yaakatotoita?” 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.
Vanhu vakanga “vachisarudza zvokufunga kwavo pachavo nezvirongwa zvavo pachavo,” sezvakaratidzwa navakuru makumi manomwe mumakamuri emifananidzo aEzekieri chitsauko 8, avo vakati, “Jehovha haationi.” Ishe vakasimudza muporofitakadzi uye vakamupa “zviratidzo zvakazaruka” kwemakore makumi mana chaiwo, kusvikira muna 1884. Vakaisa chisimbiso chavo pachipo ichi, nokuti vakachipa uye vakachigumisa muguta rainzi Portland, uye vakachipa kwemakore makumi mana. Nguva pfupi “zviratidzo zvakazaruka” zvisati zvaguma, varume vekare vakatanga kuderedza simba reBhaibheri neMweya weChiporofita muna 1881 na1882. “Zviratidzo zvakazaruka” izvi zvakazoguma muna 1884, uye mukati memakore mana kupandukira kwaKora, Dhatani naAbhiramu kwakadzokororwa paGeneral Conference ya1888.
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.
Uasi wa mwaka 1888 ulizalisha ongezeko la uasi lililosababisha Mungu kuingilia moja kwa moja katika historia ya Uadventista wa Laodikia alipoteketeza kazi ya uchapishaji na kazi ya afya. Hata hivyo, hukumu hizo za moja kwa moja hazikuzuia uasi uliokuwa ukiendelea. Mwaka 1919, Mkutano wa Biblia ulifanyika, ambapo mmoja wa waasi wakuu wa kizazi cha pili, William Warren Prescott, mwanatheolojia aliyefundishwa katika vyuo vikuu vya Uprotestanti ulioasi, alikuwa kiongozi mkuu katika kusukuma mtazamo wa kishetani uliodai kwamba “the daily,” uliwakilisha kazi ya Kristo ya patakatifu, akatoa mfululizo wa mada.
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.
Nhoroondo inoratidza kuti pamusangano uya weBhaibheri wa1919, Prescott akapa evhangeri yakanga yakavakirwa pakubvisa dzidziso imwe neimwe yemharidzo yechiporofita yavaMillerite. Akatoedza kubvisa mazuva zviuru zviviri nemazana matatu, asi haana kukwanisa kuita izvozvo. Zvisinei, akapa evhangeri yakanga isina zvachose kunzwisisa kwechiporofita kwavaMillerite. Evhangeri yake yakarambwa pamusangano wacho, asi kunyange zvakadaro vatungamiri vaya mapofu vakasarudza kutora nhevedzano yemharidzo dzake ndokuidzika kuva bhuku rainzi, The Doctrine of Christ. Bhuku iroro rakava chiratidzo chekuuya kwechizvarwa chechitatu cheAdventism yeRaodhikia.
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.
Ibhuku limela elinye ivangeli kunelivangeli lamaMillerite lalesembulelweni sikaHabakhuki isahluko sesibili, kantsi uPhawuli uyasazisa ukuthi elinye ivangeli kalisilo ivangeli lakanye.
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.
Ndinokatyamara kuti muri kukurumidza kwazvo kutsauka kubva kuna iye akakudanai munyasha dzaKristu muchienda kune rimwe vhangeri; iro risati riri rimwe; asi varipo vamwe vanokutambudzai, vachida kukanganisa vhangeri raKristu. Asi kunyange isu, kana mutumwa unobva kudenga, akakuparidzirai rimwe vhangeri risiri iro ratakakuparidzirai, ngaatukwe. Sezvatakambotaura, saizvozvo ndinotaurazve zvino, kuti kana ani naani akakuparidzirai rimwe vhangeri risiri iro ramakagamuchira, ngaatukwe. VaGaratia 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.
Chizvarwa chechitatu cheAdventism chinomiririrwa nechinonyangadza chechitatu chaEzekieri apo vakadzi vari kuchema Tamuzi. Tamuzi akanga ari mwari weMesopotamia aiwanzobatanidzwa nokubereka uye nemitenderero yezvinomera. Dzimwe nguva Tamuzi airatidzwa somufudzi kana somurume wechidiki, achibatanidzwa nekushanduka kwenguva dzegore uye nekukura kwezvirimwa. Rufu rwaTamuzi, pamwe chete nokumuka kwake kwakatevera, rwakanga rwakasungirirwa kukarenda yezvekurima. Maererano nengano yacho, Tamuzi aifa kana kunyangarika mukati memwedzi yezhizha, izvo zvaionekwa sechiratidzo chokuoma kwezvinomera mumwaka unopisa nowakaoma. Kuchema Tamuzi kwaiva muitiro wokuchema waiitirwa kuungudza rufu kana kunyangarika kwaTamuzi mumwedzi yezhizha, kuchiteverwa nokufara pakumuka kwake, izvo zvaimiririra kuvandudzwa kwezvinomera noupenyu hwezvekurima.
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.
Kuchemera Tamuzi kunamirira mashoko enhema emvura yokupedzisira, izvo ndizvo zvakanga zvichimiririrwa neevhangeri yaW. W. Prescott. Kubviswa kwenheyo yechiporofita, kwakavamba mukupandukira kwa1863, kwakasvika pamwero muna 1919 wokuti Adventism yeRaodhikia yakabvumira kuti evhangeri yenhema isimbaradzwe. Evhangeri iyoyo yenhema yakanga yakavakirwa zvizere pamusoro pemaitiro echiPurotesitendi chakatsauka. Muvaki wayo wokutanga akanga ari W. W. Prescott, uye sezvakanga zvakaita kuna William Miller, evhangeri dzevarume vose vari vaviri dzakanga dzakavakirwa pamusoro pokunzwisisa kwavo kwekutanga kwe“zuva nezuva,” mubhuku raDhanieri. Evhangeri dzose dziri mbiri dzinomiririrwa muchitsauko cha2 VaTesaronika umo Miller akatanga kuwana kuti “zuva nezuva,” kwaimiririra upagani. Muchitsauko imomo mune boka rinomiririrwa naMiller, rinogamuchira chokwadi chakaiswa pamberi naPauro, uye rimwe boka risingana rudo rwechokwadi.
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.
Darasa moja katika siku za mwisho, linalowakilishwa na Miller, “hutambua” na kupokea mvua ya masika; na darasa jingine, linalowakilishwa na Prescott, hupokea upotovu mkuu. Upotovu mkuu wanaoupokea umejengwa juu ya injili ya uongo, ambayo si injili hata kidogo, nayo hutambulisha ujumbe wa uongo wa mvua ya masika. Hivyo, chukizo la tatu la Ezekieli ni wanawake (makanisa ya Uadventista wa Laodikia), wakimlilia Tamuzi. Machozi yao ya wakati wa kiangazi (mvua) yanapaswa kuzaa matunda ya mavuno.
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.
Kusiyana kuri hagati y’ubwoko bubiri bw’ubutumwa bw’imvura y’itumba gucengera Bibiliya n’Impwemu y’Ubuhanuzi. Bibiliya isubiramo kenshi igaragaza ko imvura ihagarikwa ku bwoko butumvira.
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.
Vanoti, Kana murume akaramba mukadzi wake, akabva kwaari, akazova womumwe murume, angadzokerazve kwaari here? Nyika iyo haingatongosvibiswi zvikuru here? Asi iwe wakaita zvouhure navadikamwi vazhinji; kunyange zvakadaro, dzokerazve kwandiri, ndizvo zvinotaura Jehovha. Simudza meso ako kumatunhu akakwirira, uone pawakarega kuvata navanhu. Panzira wakavagarisira, somuArabhiya murenje; ukasvibisa nyika nouhure hwako uye nouipi hwako. Naizvozvo mvura dzokunaya dzakadziviswa, uye hakuna kuva nemvura yokupedzisira; asi wakanga une huma yechifeve, ukaramba kunyara. 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.
អាដវេនទីសម៍ឡាវឌីសេបានចាប់ផ្តើមប្រព្រឹត្តអំពើពេស្យាចារនៅឆ្នាំ 1863 ហើយចាប់តាំងពីពេលនោះមក ភ្លៀងជំនន់ត្រូវបានទប់ទល់មិនឲ្យធ្លាក់ចុះ។ ពួកគេបដិសេធមិនព្រមអៀនខ្មាសចំពោះការបះបោររបស់ខ្លួន ហើយការខ្វះភាពរាបទាបនោះបង្កើតឡើងនូវថ្ងាសរបស់ស្រីពេស្យា ហើយស្រីពេស្យានៅក្នុងព្យាករណ៍ព្រះគម្ពីរគឺជាស្ថាប័នប៉ាប។ ជំនាន់ទីបីគឺជាទីកន្លែងដែលកិច្ចការចុងក្រោយនៃការរៀបចំដើម្បីក្រាបថ្វាយបង្គំចំពោះសញ្ញារបស់ស្រីពេស្យានៃទីក្រុងរ៉ូមត្រូវបានសម្រេច។ ការរៀបចំសម្រាប់ជំនាន់ទីបួនត្រូវបានសម្រេចនៅក្នុងជំនាន់ទីបី ដោយសារសារក្លែងក្លាយអំពីភ្លៀងចុងក្រោយ។ ដូចជាការបះបោរនៃឆ្នាំ 1863 និងការបះបោរនៃឆ្នាំ 1888 ដែរ ការបះបោរនៃឆ្នាំ 1919 ត្រូវបានតម្រឹមស្របជាមួយថ្ងៃទី 11 ខែកញ្ញា ឆ្នាំ 2001 ពីព្រោះនៅពេលអគារនានានៃទីក្រុងញូវយ៉កបានដួលរលំនៅពេលនោះ ទេវតាដ៏មានអំណាចនៃវិវរណៈ ជំពូក 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.
“Mvura yokupedzisira inofanira kunaya pamusoro pavanhu vaMwari. Mutumwa ane simba achaburuka achibva kudenga, uye nyika yose ichavhenekerwa nokubwinya kwake.” Review and Herald, April 21, 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.
Pakutanga kwemvura yokupedzisira, varume vakuru veAdhivhentizimu yeRaodhikia vaisazoiziva semvura yokupedzisira, nokuti vakanga vadzidziswa nedzidziso yenhema yemvura yokupedzisira, inomiririrwa naEzekieri sevakadzi vaichemera Tamusi, uye pakushandiswa kwayo seshoko rorugare nokuchengeteka.
“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.
“Vaya chete vari kurarama zvinoenderana nechiedza chavanacho ndivo vachagamuchira chiedza chikuru. Kana tisingaendereri mberi zuva nezuva mukuratidza hunhu hwechiKristu hunoshanda, hatizozivi kuratidzwa kweMweya Mutsvene mumvura yokupedzisira. Inogona kunge ichiwira pamwoyo yakatipoteredza pose, asi isu hatizokwanisi kuiziva kana kuigamuchira.” 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.
Izvozvo zvakanga zvisingabviri kuti vachengeti vevanhu vazive kuuya kwemvura yokupedzisira, nokuti vhangeri ravo renhema remvura yokupedzisira yenhema rakaramba mukana wokuratidzwa kupi nokupi kwesimba raMwari sezvarakanga rakamboonekwa mumazera akapfuura.
“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.
“Mu machechi munofanira kuva nokuratidzwa kunoshamisa kwesimba raMwari, asi hakuzoshande pamusoro paavo vasina kuzvininipisa pamberi paShe, nokuzarura suo romwoyo nokureurura nokutendeuka. Mukuratidzwa kwesimba iro rinovhenekera nyika nokubwinya kwaMwari, ivo vachangoona chete chimwe chinhu icho, muupofu hwavo, vanofunga kuti chine ngozi, chinhu chichamutsa kutya kwavo, uye vachazvisimbisa kuti vachirwise. Nokuti Ishe haashandi maererano nemifungo yavo nezvavanotarisira, vachapikisa basa racho. ‘Nemhaka yei,’ vanodaro, ‘isu tisingazivi Mweya waMwari, zvatave mubasa kwamakore mazhinji kudai?’—Nokuti havana kupindura kuyambiro, kukumbira nokunyengetedza kwemashoko aMwari, asi vakaramba vachiti, ‘Ndakapfuma, ndakawedzerwa fuma, uye handina chandinoshaiwa.’ Tarenda, nezvakaitika zvenguva refu, hazvizoiti vanhu migero yechiedza, kunze kwokuti vazviise pasi pemwaranzi inopenya yeZuva roKururama, uye vadanwe, vasarudzwe, vagadzirirwe nokupiwa kwaMweya Mutsvene. Kana vanhu vanobata zvinhu zvitsvene vakazvininipisa pasi poruoko rune simba rwaMwari, Ishe achavasimudza. Achavaita vanhu vokunzwisisa—vanhu vakapfuma munyasha dzoMweya wake. Hunhu hwavo hwakasimba, hwokuzvida, kuoma kwavo, zvichaonekwa muchiedza chinopenya chinobva kuChiedza chenyika. ‘Ndichauya kwauri nokukurumidza, uye ndichabvisa chigadziko chako chomwenje panzvimbo yacho, kana usingatendeuki.’ Kana muchitsvaka Ishe nomwoyo wenyu wose, muchamuwana.” 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.
Abakuru bo muri Ezekiyeli igice cya munani, bemeye ubutumwa bwiza bw’amahoro n’umutekano mu wa 1919, kandi igihe ku wa 11 Nzeri 2001 hageraga, imbuto z’uko kwigomeka kwakomezaga kwiyongera zagaragariye mu kudashobora kwabo kumenya ukuza kw’imvura y’itumba. Mu mateka atangira mu gihe cy’iherezo mu wa 1989, Imana yasubiyemo urugendo rw’Abamilerite uko rwakabaye ku nyuguti yabyo. Miller yari ikimenyetso cya Eliya, kandi Eliya yari yarabwiye Ahabu ashimitse ko hatazagwa imvura, keretse ku ijambo rya Eliya.
We will continue our consideration of the third generation of Adventism in the next article.
Ticharamba nekuongorora kwedu kwechizvarwa chechitatu cheAdventism muchinyorwa chinotevera.
“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.’
“Iqembu labangazizwa bedabukile ngenxa yokuhlehla kwabo ngokomoya, futhi abangakhali ngenxa yezono zabanye, bayakushiywa bengenalo uphawu lukaNkulunkulu. INkosi ithuma izithunywa zaYo, amadoda aphethe izikhali zokubulala ezandleni zawo, ithi: ‘Hambani emva kwakhe nidabule umuzi, nibulale; iso lenu malingabi nomusa, futhi ningabi nesihawu: bulalani ninyamalalise ngokuphelele abadala nabasha, izintombi, nabantwana abancane, nabesifazane: kodwa ningasondeli kunoma yimuphi umuntu okuphezu kwakhe kukhona uphawu; futhi niqale endlini yaMi engcwele. Base beqala ngamadoda amadala ayengaphambi kwendlu.’”
“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.
“Pano tinoona kuti kereke—nzvimbo tsvene yaShe—ndiyo yakatanga kunzwa kurohwa nehasha dzaMwari. Varume vakuru, avo Mwari vainge vavhenekera zvikuru uye vainge vakamira sevachengeti vezvido zvomweya zvavanhu, vakanga vatengesa kuvimba kwavakanga vaiswa. Vakanga vatora chimiro chokuti hatifaniri kutarisira zvishamiso nokuratidzwa kwakajeka kwesimba raMwari sezvazvakanga zvakaita mumazuva akare. Nguva dzachinja. Mashoko aya anosimbisa kusatenda kwavo, uye vanoti: Ishe haazoiti zvakanaka, uye havaiti zvakaipa. Vane tsitsi zvikuru zvokusvika pakuti havangashanyiri vanhu vavo nokutonga. Nokudaro ‘Rugare nokuchengeteka’ ndiko kudanidzira kwavanhu vasingazombosimudzizve inzwi ravo sehwamanda kuti varatidze vanhu vaMwari kudarika kwavo uye imba yaJakobho zvivi zvayo. Idzi imbwa dzisingatauri, dzaisada kuhukura, ndidzo dzinonzwa kutsiva kwakarurama kwaMwari agumburwa. Varume, mhandara, navana vaduku vose vanoparara pamwe chete.”
“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.
“Zvinonyangadza izvo vakatendeka vakanga vachigomera nokuridza mhere pamusoro pazvo ndizvo chete zvaigona kuonekwa namaziso anokwanisa kupera; asi zvikuru-kuru zvezvivi, izvo zvakamutsa godo raMwari mutsvene uye akachena, zvakanga zvisina kuzarurwa. Muongorori mukuru wemwoyo anoziva chivi chose chinoitwa muchivande navanoita zvakaipa. Vanhu ava vanosvika pakuzviona vakachengeteka mukunyengera kwavo uye, nokuda kwokutsungirira Kwake kwenguva refu, vanoti Jehovha haaoni, vozobata sokunge Akasiya nyika. Asi Achafumura unyengeri hwavo uye Achazarura pamberi pavamwe zvivi izvo zvavakanga vakangwarira zvikuru kuviga.”
“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.
“Akukho ukuphakama ngesikhundla, isithunzi, noma ukuhlakanipha kwezwe, futhi akukho sikhundla emsebenzini ongcwele, okuyakuvikela abantu ekudeleni isimiso lapho beshiywe ezinhliziyweni zabo ezikhohlisayo. Labo abebebhekwa njengabafanele nabalungileyo babonakala beyizinduna zokuhlubuka nezibonelo zokunganaki kanye nokusebenzisa kabi izihawu zikaNkulunkulu. Inkambo yabo embi akasayikuyibekezelela, futhi olakeni lwakhe ubaphatha ngaphandle kwesihe.”
“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.
“Molimo ɔikutoelaki lo aing’oru Enkai olkiteng’enyie lenyena pee eiteru aibayu enetii lelo ootubulaki enkaji e sidai oleng, kake neibung’ita enkidimata e rorei enaa pee eitashe iltung’ana pooki. Kewon taata naa ilaisiaayi lenyena ootii nemeeta enkitok, ootayiolo enkiyang’et sidai tenebo o mpukunoto enye; nemeeta nabo, neitapong’oki Enkai, neitodol inkanashu te sipata, tenkaraki ina keishoru ajo eitayioki enkiguena e nkai.” Testimonies, volume 5, 211, 212.