The history of the Amorites is employed to illustrate the time when God’s wrath is executed against Laodicean Adventism. Sister White identifies that God’s timing for executing His punishment is the same in the last days when the one hundred and forty-four thousand are sealed, as it was when God brought his wrath upon the Amorites. She states, “Although” the nation of the Amorites “was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity . . . The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them. With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases.”
Umlando wama-Amori usetshenziselwa ukubonisa isikhathi lapho ulaka lukaNkulunkulu lwenziwa phezu kwe-Adventism yaseLawodikeya. USister White ukhomba ukuthi isikhathi sikaNkulunkulu sokufeza isijeziso saKhe siyefana ezinsukwini zokugcina, lapho abayizinkulungwane eziyikhulu namashumi amane nane bebekwa uphawu, njengoba kwakunjalo lapho uNkulunkulu ehlisela ulaka lwaKhe phezu kwama-Amori. Uthi, “Nakuba” isizwe sama-Amori “sasiqavile ngenxa yokukhonza kwaso izithixo nokonakala kwaso, sasingakagcwalisi indebe yobubi baso... UMdali onesihe wayezimisele ukubekezelela ububi babo kwaze kwaba yisizukulwane sesine. Khona-ke, uma kungabonakali ushintsho oluya kokungcono, izahlulelo zaKhe zaziyokwehlela phezu kwabo. Ngokunemba okungaphuthumi, oNgapheli usagcina ukubalwa kwezizwe zonke. Ngenkathi umusa waKhe unikezwa kanye nokubizelwa ekuphendukeni, lokhu kubalwa kuyohlala kuvulekile; kodwa lapho izibalo sezifinyelela enanini elithile uNkulunkulu alimisile, inkonzo yolaka lwaKhe iyaqala. Ukubalwa kuyavalwa. Ukubekezela kukaNkulunkulu kuyaphela.”
Sister White clearly associates the ministry of God’s wrath against Laodicean Adventism during Ezekiel’s illustration of the sealing of the one hundred and forty-four thousand, as commencing when their cup of iniquity is filled, and the cup reaches its fulness in the fourth generation. All of this information is set forth in the context of the vision that began in chapter eight, which illustrates four escalating abominations.
USister White uhlanganisa ngokusobala inkonzo yolaka lukaNkulunkulu olubhekiswe ku-Adventism yaseLawodike ngesikhathi somfanekiso kaHezekeli wokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane, njengoluqala lapho indebe yobubi babo isigcwele, futhi le ndebe ifinyelela ekugcwaleni kwayo esizukulwaneni sesine. Lonke lolu lwazi lwethulwa esimweni sombono owaqala esahlukweni sesishiyagalombili, ovezayo izinyanyeko ezine ezikhulayo.
Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall. Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz.
Wayesethi kimi: Ndodana yomuntu, phakamisa amehlo akho manje ubheke enyakatho. Ngase ngiphakamisa amehlo ami ngabheka ngasenyakatho; bheka, ngasenyakatho esangweni le-altare kwakukhona lesi sithombe somona ekungeneni. Wabuye wathi kimi: Ndodana yomuntu, uyakubona yini lokho abakwenzayo? Yebo, izinengiso ezinkulu indlu yakwa-Israyeli ezenza lapha, ukuze ngiqhele kude nendlu yami engcwele? Kodwa phenduka futhi, khona uyakubona izinengiso ezinkulu kakhulu. Wangiletha emnyango wegceke; kwathi sengibhekile, bheka, kwakukhona imbobo odongeni. Wayesethi kimi: Ndodana yomuntu, bhoboza manje odongeni; kwathi sengibhobozile odongeni, bheka, kwavela umnyango. Wayesethi kimi: Ngena ubone izinengiso ezimbi abazenzayo lapha. Ngakho ngangena ngabona; bheka, zonke izinhlobo zezinto ezihuquzelayo, nezilwane ezinengiso, nazo zonke izithixo zendlu yakwa-Israyeli, kwakudwetshiwe odongeni nxazonke. Kwakumi phambi kwazo amadoda angamashumi ayisikhombisa kubadala bendlu yakwa-Israyeli, naphakathi kwawo kwakumi uJazaniya indodana kaShafani, umuntu ngamunye ephethe isitsha sakhe sempepho esandleni sakhe; kwase kukhuphuka ifu eliminyene lempepho. Wayesethi kimi: Ndodana yomuntu, ukubonile yini okwenziwa ngabadala bendlu yakwa-Israyeli ebumnyameni, umuntu ngamunye emakamelweni ezithombe zakhe? Ngokuba bathi: INkosi ayisiboni; INkosi ilahliwe izwe. Wabuye wathi kimi: Phenduka futhi, khona uyakubona izinengiso ezinkulu kakhulu abazenzayo. Wayesengiletha emnyango wesango lendlu yeNkosi elalibheke enyakatho; bheka, lapho kwakuhlezi abesifazane bekhalela uThamusi.
Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:5–18.
Wasesethi kimi: Ubonile yini lokhu, ndodana yomuntu? Phenduka futhi, uzakubona izinengiso ezinkulu kunalezi. Wangingenisa egcekeni elingaphakathi lendlu kaJehova; bheka-ke, emnyango wethempeli likaJehova, phakathi kompheme ne-altare, kwakukhona amadoda angaba ngamashumi amabili nanhlanu, efulathele ithempeli likaJehova, ubuso bawo bubheke empumalanga; akhonza ilanga ebheke empumalanga. Wasesethi kimi: Ubonile yini lokhu, ndodana yomuntu? Kuyinto encane yini endlini yakwaJuda ukuba benze izinengiso abazenzayo lapha? ngokuba bagcwalise izwe ngodlame, baphinde bangicasule; bheka-ke, bafaka igatsha emakhaleni abo. Ngakho-ke nami ngiyakwenza ngokufutheka: iso lami aliyikusindisa, futhi angiyikuba nesihawu; yize bekhala ezindlebeni zami ngezwi elikhulu, nokho angiyikubazwa. Hezekeli 8:5–18.
After Ezekiel was shown the first abomination of the setting up of the image of jealousy at the entry of the gate of the altar, he is informed that he will be shown even greater abominations than the image of jealousy. The second abomination is represented by the secret chambers, where the leadership, represented as the ancient men, are offering prayer, represented by incense, and proclaiming that the Lord has forsaken the earth and does not see them. But Ezekiel is informed that he will see even greater abominations than these.
Ngemva kokuba uHezekeli ebonisiwe isinengiso sokuqala sokumiswa komfanekiso womona emnyango wesango le-altare, waziswa ukuthi wayezoboniswa izinengezo ezinkulu kakhulu kunomfanekiso womona. Isinengiso sesibili simelelwa ngamakamelo ayimfihlo, lapho ubuholi, obumelwe njengamadoda amadala, bunikela khona umkhuleko, omelwe yimpepho, futhi bumemezela ukuthi iNkosi ilahlile umhlaba futhi ayibaboni. Kodwa uHezekeli waziswa ukuthi wayezobona izinengezo ezinkulu kakhulu kunalezi.
The third abomination is represented by “women weeping for Tammuz,” but there is still a greater abomination than that, for the fourth abomination identifies a leadership of twenty-five men worshipping the sun, with the backs toward the temple.
Isinengiso sesithathu simelelwa “ngabesifazane abakhala ngoThamusi,” kodwa kusekhona isinengiso esikhulu kunaleso, ngokuba isinengiso sesine sikhomba ubuholi bamadoda angamashumi amabili nanhlanu akhonza ilanga, imihlane yawo ibheke ethempelini.
In the fourth abomination the pronouncement is made that “the ancient men,” “have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.” The “day of provocation” is the day when God’s ministry of wrath begins, as it did with ancient Israel when they rejected the message of Joshua and Caleb concerning the Promised Land. The rejection of the sealing message marks when the cup of iniquity is full for Jerusalem. Joshua and Caleb represent the little company, who are the faithful few that are sighing and crying for the abominations in the church and in the land.
Ekuyanisweni kwesine kumenyezelwa ukuthi “amadoda amadala” “agcwalise izwe ngodlame, aphinde abuya ukungivusa intukuthelo; bhekani, afaka igatsha emakhaleni awo.” “Usuku lokuvusa intukuthelo” luwusuku lapho inkonzo kaNkulunkulu yolaka iqala khona, njengoba kwenzeka ku-Israyeli wasendulo lapho benqaba umlayezo kaJoshuwa noKalebi mayelana neZwe Lesithembiso. Ukwenqatshwa komlayezo wokubekwa uphawu kuphawula isikhathi lapho indebe yobubi igcwele iJerusalema. UJoshuwa noKalebi bamele iqembu elincane, okuyibo abambalwa abathembekile ababubulayo futhi bekhala ngenxa yezinengiso ezisesontweni nasezweni.
Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. Numbers 14:5–12.
Khona-ke uMose no-Aroni bawa ngobuso babo phambi kwayo yonke inhlangano yomphakathi wabantwana bakwa-Israyeli. Futhi uJoshuwa indodana kaNuni, noKalebi indodana kaJefune, ababengabanye balabo abahlola izwe, badabula izingubo zabo; bakhuluma kuyo yonke inhlangano yabantwana bakwa-Israyeli, bathi: Izwe esadlula phakathi kwalo ukulihlola liyizwe elihle kakhulu ngokwedlulele. Uma uJehova ethokoza ngathi, uyakusingenisa kuleli zwe, asinike lona, izwe eligeleza ubisi noju. Kuphela ningahlubuki kuJehova, futhi ningabesabi abantu bezwe; ngokuba bayisinkwa kithi; isivikelo sabo sisukile kubo, futhi uJehova unathi; ningabesabi. Kodwa yonke inhlangano yathi mabakhandwe ngamatshe. Inkazimulo kaJehova yabonakala etabernakele lenhlangano phambi kwabo bonke abantwana bakwa-Israyeli. UJehova wayesethi kuMose: Koze kube nini laba bantu bengicasula na? koze kube nini bengakholwa yimi, ngenxa yazo zonke izibonakaliso engizibonisile phakathi kwabo? Ngiyakubashaya ngesifo esiwubhadane, ngibaphuce ifa labo, ngenze ngawe isizwe esikhulu nesinamandla kunabo. Numeri 14:5–12.
The “provocation” that was brought about by the rebels in Numbers, and also in Ezekiel is based upon the rebel’s refusal to acknowledge the “signs” that have been manifested. The “signs” that were rejected in the time of Moses, were the “signs” that typified the manifestation of the power of God in the history of the Millerites. Ancient Israel provoked God by rejecting the “signs” of the manifestation of his power in their foundational history. In the sealing time of the one hundred and forty-four thousand, modern Israel also rejects (turns its back against) the very foundational history that was to be the “sign,” that would allow them to “recognize” the repetition of the history of the Midnight Cry which is repeated in the last days.
“Ukucasula” okwalethwa abahlubuki encwadini kaNumeri, kanye nakuHezekeli, kusekelwe ekwenqabeni komhlubuki ukuvuma “izibonakaliso” ezabonakaliswayo. “Izibonakaliso” ezanqatshwa ngesikhathi sikaMose, kwakuyizo “izibonakaliso” ezazimelela ngokomfanekiso ukubonakaliswa kwamandla kaNkulunkulu emlandweni wamaMillerite. U-Israyeli wasendulo wamcasula uNkulunkulu ngokwenqaba “izibonakaliso” zokubonakaliswa kwamandla akhe emlandweni wabo oyisisekelo. Esikhathini sokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane, u-Israyeli wanamuhla naye uyenqaba (uyamfulathela) wona lowo mlando oyisisekelo owawuzoba “uphawu,” olwaluzobavumela ukuba “baqaphele” ukuphindaphindwa komlando weSikhalo Saphakathi Nobusuku, ophindwayo ezinsukwini zokugcina.
God allows the rebels to see the repetition of the manifestation of the power of God, for it was the repetition of the manifestation of the power of God that was not only the latter rain, but the truth that would have saved them if they would have been among those who loved the truth.
UNkulunkulu uvumela abavukeli ukuba babone ukuphindwa kokubonakaliswa kwamandla kaNkulunkulu, ngoba kwakungukuphindwa kokubonakaliswa kwamandla kaNkulunkulu okwakungeyona nje kuphela imvula yokugcina, kodwa futhi neqiniso elalizobasindisa ukube babebephakathi kwalabo ababethanda iqiniso.
The identification of the four abominations of Ezekiel eight as symbols of the four generations of Laodicean Adventism is part of the message that is unsealed by the Lion of the tribe of Judah in the last days. The first generation began at the rebellion of 1863, and twenty-five years later in 1888, the rebellion that marked the beginning of the second generation with the symbol of secret chambers arrived. Thirty-one years later, in 1919, the publication of the book by W. W. Prescott titled, The Doctrine of Christ, marked the beginning of the third generation, which Ezekiel had represented as women weeping for Tammuz. Thirty-eight years after that, in 1957, with the publication of the book, Questions on Doctrine, the fourth generation arrived that identifies the time when the rebels will turn against the sealing message that arises from the east, and worship the sun.
Ukuhlonzwa kwezinengiso ezine zikaHezekeli isahluko sesishiyagalombili njengezimpawu zezizukulwane ezine zobu-Adventist baseLawodike kuyinxenye yomlayezo owembulwa yiNgonyama yesizwe sakwaJuda ezinsukwini zokugcina. Isizukulwane sokuqala saqala ekuvukeleni kuka-1863, kwathi eminyakeni engamashumi amabili nanhlanu kamuva, ngo-1888, kwafika ukuvukela okwaphawula ukuqala kwesizukulwane sesibili ngophawu lwamakamelo ayimfihlo. Eminyakeni engamashumi amathathu nanye kamuva, ngo-1919, ukushicilelwa kwencwadi ka-W. W. Prescott enesihloko esithi, The Doctrine of Christ, kwaphawula ukuqala kwesizukulwane sesithathu, uHezekeli ayesimele njengabesifazane abakhalela uTamusi. Eminyakeni engamashumi amathathu nesishiyagalombili emva kwalokho, ngo-1957, ngokushicilelwa kwencwadi ethi, Questions on Doctrine, kwafika isizukulwane sesine esikhomba isikhathi lapho abavukeli beyophendukela kumlayezo wokubekwa uphawu ovela empumalanga, bakhonze ilanga.
We will begin to consider the second generation of Laodicean Adventism’s rebellion that arrived at the Minneapolis General Conference in 1888. It is important to remember that all four of Ezekiel’s abominations occur in Jerusalem, though they represent a progressive history of rebellion, it is always addressing the rebellion that occurs within the city that represents Laodicean Adventism in the last days.
Sizoqala ukubheka isizukulwane sesibili sokuhlubuka kwe-Adventism yaseLawodikeya esafika eNgqungqutheleni Jikelele yaseMinneapolis ngo-1888. Kubalulekile ukukhumbula ukuthi zonke izinyanyiso ezine zikaHezekeli zenzeka eJerusalema; nakuba zimelela umlando oqhubekayo wokuhlubuka, zihlala zikhuluma ngokuhlubuka okwenzeka phakathi komuzi omelela i-Adventism yaseLawodikeya ezinsukwini zokugcina.
“As one of the signs of Jerusalem’s destruction, Christ had said, ‘Many false prophets shall rise, and shall deceive many.’ False prophets did rise, deceiving the people, and leading great numbers into the desert. Magicians and sorcerers, claiming miraculous power, drew the people after them into the mountain solitudes. But this prophecy was spoken also for the last days. This sign is given as a sign of the Second Advent. Even now false christs and false prophets are showing signs and wonders to seduce His disciples. Do we not hear the cry, ‘Behold, He is in the desert’? Have not thousands gone forth into the desert, hoping to find Christ? And from thousands of gatherings where men profess to hold communion with departed spirits is not the call now heard, ‘Behold, He is in the secret chambers’? This is the very claim that spiritism puts forth. But what says Christ? ‘Believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.’” The Desire of Ages, 631.
“Njengesinye sezibonakaliso zokubhujiswa kweJerusalema, uKristu wayethe, ‘Kuyakuvela abaprofethi bamanga abaningi, badukise abaningi.’ Abaprofethi bamanga bavele ngempela, bedukisa abantu, beholela izixuku ezinkulu ehlane. Izazi zemilingo nabathakathi, bezibiza ngamandla okumangalisa, badonsela abantu emva kwabo ezindaweni ezizimele zezintaba. Kodwa lesi siprofetho sakhulunywa futhi ngezinsuku zokugcina. Lesi sibonakaliso sinikezwa njengophawu lokuBuya Kwesibili. Ngisho namanje oKristu bamanga nabaprofethi bamanga babonisa izibonakaliso nezimangaliso ukuze bayenge abafundi Bakhe. Asikuzwa yini ukukhala okuthi, ‘Bhekani, usehlane’? Izinkulungwane aziphumanga yini zaya ehlane, zithemba ukuthola uKristu? Futhi ezinkulungwaneni zemibuthano lapho abantu bethi banokuxhumana nemimoya yabafileyo, akuzwakali yini manje isimemezelo esithi, ‘Bhekani, usemakamelweni ayimfihlo’? Yilokhu kanye okushiwo yimfundiso yokuxhumana nemimoya. Kodwa uKristu uthini? ‘Ningakukholwa. Ngokuba njengombani uvela empumalanga, ukhanye kuze kube sentshonalanga; kuyakuba njalo nokufika kweNdodana yomuntu.’ The Desire of Ages, 631.
The secret chambers are a symbol of spiritualism, and the second abomination of Ezekiel chapter eight, takes place within the temple, where earthly images had been secretly hung upon the walls.
Amagumbi ayimfihlo ayisibonakaliso semimoya, futhi isinengiso sesibili sikaHezekeli isahluko sesishiyagalombili senzeka ngaphakathi ethempelini, lapho izithombe zasemhlabeni zazilengiswe khona ngasese ezindongeni.
So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:10–12.
Ngakho ngangena ngabona; bheka, zonke izinhlobo zezinto ezinwabuzelayo, nezilo eziyizinengiso, nazo zonke izithombe zendlu ka-Israyeli, kwakulotshiwe odongeni nxazonke. Kwakumi phambi kwazo amadoda angamashumi ayisikhombisa kubadala bendlu ka-Israyeli, phakathi kwawo kwakumi uJahazaniya indodana kaShafani, yilowo nalowo ephethe isitsha sakhe sempepho ngesandla sakhe; kwase kukhuphuka ifu eliwugqinsi lempepho. Wayesethi kimi: Ndodana yomuntu, ukubonile yini lokho okwenziwa ngabadala bendlu ka-Israyeli ebumnyameni, yilowo nalowo emakamelweni ezithombe zakhe? Ngokuba bathi: INkosi ayisiboni; iNkosi ilishiyile izwe. Hezekeli 8:10–12.
Ezekiel sees “the idols of the house of Israel, portrayed upon the walls” of the sanctuary, but he is plainly told that this rebellion is also occurring within each of the ancient men’s “chambers of imagery.” The rebellion within the literal temple identifies the rebellion within the human temple.
UHezekeli ubona “izithombe zendlu ka-Israyeli, eziqoshiwe ezindongeni” zendlu engcwele, kodwa utshelwa ngokusobala ukuthi lokhu kuvukela kwenzeka futhi ngaphakathi “emagumbini ezithombe” omunye nomunye walawo madoda amadala. Ukuvukela okuphakathi ethempelini elingokoqobo kukhomba ukuvukela okungaphakathi ethempelini lobuntu.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“Ngokuhlanza ithempeli kubathengi nabathengisi bezwe, uJesu wamemezela umsebenzi waKhe wokuhlanza inhliziyo ekungcolisweni yisono,—ezifisweni zasemhlabeni, ezifisweni zobugovu, emikhubeni emibi, okonakalisa umphefumulo. Kucashunwe kuMalaki 3:1–3.” The Desire of Ages, 161.
The second abomination represented a manifestation of wickedness both within the church, and the minds of the elders that were to be the church’s guardians. The wickedness there manifested is the wickedness of spiritualism. In the days of Noah, when every imagination of men’s hearts were wicked, the antediluvians had filled up their cup of iniquity.
Isinengiso sesibili sasimelela ukubonakaliswa kobubi ngaphakathi ebandleni, nasengqondweni zabadala okwakufanele babe ngabalindi bebandla. Ububi obabonakaliswa lapho bungububi bobumoya. Ezinsukwini zikaNowa, lapho konke ukucabanga kwezinhliziyo zabantu kwakukubi, abantu bangaphambi kukazamcolo base begcwalise indebe yabo yobubi.
And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Genesis 6:5.
UNkulunkulu wabona ukuthi ububi bomuntu babukhulu emhlabeni, nokuthi yonke imicabango yezinhloso zenhliziyo yakhe yayingobubi bodwa njalo. UGenesise 6:5.
The second generation identifies when spiritualism entered into both the leaders of Jerusalem, and also into the corporate structure of Laodicean Adventism. What “the ancients of the house of Israel” did “in the dark,” “in” their “chambers of” “imagery,” identifies “that every imagination of the thoughts of” their hearts “was only evil.” Sister White is clear that the destruction of Jerusalem represents the end of the world, and the testimony of the flood in Noah’s age also represents the end of the world. In the last days those who refuse to be sanctified by the truth are overtaken by spiritualism, as represented by the second abomination of Ezekiel chapter eight.
Isizukulwane sesibili sibonisa isikhathi lapho ukusebenzelana nemimoya kwangena kubo bobabili abaholi baseJerusalema, kanye nasekwakhekeni kwebandla ngokuhlanganyela kwe-Adventism yaseLawodisiya. Lokho “abadala bendlu ka-Israyeli” abakwenzayo “ebumnyameni,” “emakamelweni” “ezithombe” zabo, kubonisa ukuthi “yonke imicabango yezinhliziyo” zabo “yayiyimbi kuphela.” USister White ucacile ukuthi ukubhujiswa kweJerusalema kumela ukuphela kwezwe, futhi nobufakazi bukazamcolo wezinsuku zikaNowa nabo bumela ukuphela kwezwe. Ezinsukwini zokugcina labo abenqaba ukungcweliswa yiqiniso babanjwa ukusebenzelana nemimoya, njengoba kumelwe yisinengiso sesibili sikaHezekeli isahluko sesishiyagalombili.
The second abomination of Ezekiel represents the rebellion that arrived in 1888, and becomes the symbol of the second generation, but more than this, 1888, and all that it represents or is represented by, was repeated on September 11, 2001. Sister White specifically identifies that in 1888, the mighty angel of Revelation eighteen descended, and therefore the history represents the time when the great buildings of New York City were to be thrown down by a touch from God, and Revelation eighteen, verses one through three were to be fulfilled.
Isinengiso sesibili sikaHezekeli simelela ukuvukela okwaqala ngo-1888, futhi siba uphawu lwesizukulwane sesibili; kodwa ngaphezu kwalokho, u-1888, nakho konke akumelelayo noma amelwa yikho, kwaphindwa ngoSepthemba 11, 2001. USister White ukhomba ngokucacile ukuthi ngo-1888 ingelosi enamandla yesAmbulo ishumi nesishiyagalombili yehla, ngakho-ke lowo mlando umelela isikhathi lapho izakhiwo ezinkulu zaseNew York City kwakufanele ziwiswe phansi ngokuthintwa nguNkulunkulu, futhi iSambulo 18, amavesi okuqala kuya kwelesithathu, kwakufanele sigcwaliseke.
“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.
“Ukungathandi ukudela imibono ebeyakheke ngaphambili, nokwamukela leli qiniso, kwakuyisisekelo sengxenye enkulu yokuphikisa okwabonakaliswa eMinneapolis ngokumelene nomlayezo weNkosi ngoMfoweth’ uWaggoner noMfoweth’ uJones. Ngokugqugquzela lokho kuphikisa uSathane waphumelela ekuvimbeni abantu bakithi, ngezinga elikhulu, emandleni akhethekile kaMoya oNgcwele uNkulunkulu ayelangazelela ukuwanika bona. Isitha sabavimbela ekutholeni lokho kusebenza ngempumelelo okwakungaba ngokwabo ekuletheni iqiniso emhlabeni, njengoba abaphostoli balimemezela emva kosuku lwePhentekoste. Ukukhanya okumelwe kukhanyisele umhlaba wonke ngenkazimulo yako kwamelwa, futhi ngenxa yesenzo sabazalwane bakithi uqobo kugcinwe kude nezwe ngezinga elikhulu.” Selected Messages, incwadi 1, 235.
The history of 1888, provided the example of the rejection of the message of the latter rain that arrived on September 11, 2001. 1888 is a symbol of the second generation of Laodicean Adventism, that is represented by Ezekiel’s second abomination, and the history therein identifies a rebellion that was typified by the seventy elders in Ezekiel. Their rebellion represented spiritualism, and paralleled the cup of probationary time being fulfilled in the time of Noah. The rejection of the message illustrated the rejection by the leadership of the message of the latter rain, which was to identify the arrival of the third Woe of Islam.
Umlando ka-1888 wanikeza isibonelo sokwenqatshwa komlayezo wemvula yokugcina owafika ngo-September 11, 2001. U-1888 uwuphawu lwesizukulwane sesibili sobu-Adventist baseLawodikea, esimelwe yisinengiso sesibili sikaHezekeli, futhi umlando okuso ukhomba ukuhlubuka okwakufanekiselwa ngabadala abangamashumi ayisikhombisa kuHezekeli. Ukuhlubuka kwabo kwakumelela ukufundisa kwemimoya, futhi kwakuhambisana nendebe yesikhathi sokuvivinywa eyayigcwaliseka ngesikhathi sikaNowa. Ukwenqatshwa komlayezo kwabonakalisa ukwenqatshwa ngabaholi komlayezo wemvula yokugcina, owawuzokhomba ukufika koMaye wesithathu wobuSulumane.
“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.
“Imvula yokugcina izokwehlela abantu bakaNkulunkulu. Ingelosi enamandla izokwehla ivela ezulwini, futhi umhlaba wonke uzokhanyiswa yinkazimulo yayo.” Review and Herald, April 21, 1891.
The leadership that in 1888 rejected the message, typified the rejection of the message of Islam on September 11, 2001, but God intends to produce a manifestation of power that those leaders will witness as part of his judgment upon them. The manifestation of the power of the latter rain occurs at the end of the period of the sealing. It began on September 11, 2001, but it reaches its climax at the end of the three-and-a-half days of Revelation eleven, when the “great earthquake” arrives.
Ubuholi obenqaba umlayezo ngo-1888 babuyisifanekiso sokwenqatshwa komlayezo wobuSulumane ngoSepthemba 11, 2001, kodwa uNkulunkulu uhlose ukuveza ukubonakaliswa kwamandla okuyinto labo baholi abayakuyibona njengengxenye yokwahlulela kwakhe phezu kwabo. Ukubonakaliswa kwamandla emvula yangemva kwenzeka ekupheleni kwesikhathi sokubekwa uphawu. Kwaqala ngoSepthemba 11, 2001, kodwa kufinyelela esicongweni sako ekupheleni kwezinsuku ezintathu nengxenye zesAmbulo ishumi nanye, lapho kufika khona “ukuzamazama komhlaba okukhulu.”
The message of 1888, was the Laodicean message, the last call for a former chosen people who were then in the process of being passed by.
Umlayezo ka-1888 wawungumlayezo waseLawodikeya, ubizo lokugcina kubantu ababekade bekhethiweyo, ngaleso sikhathi ababesesimweni sokudlulwa.
“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.
“Umlayezo esawuphiwa ngu-A. T. Jones, no-E. J. Waggoner, ungumyalezo kaNkulunkulu ebandleni laseLawodikeya, futhi maye kunoma ubani ovuma ukuthi ukholwa yiqiniso kodwa nokho engabonakalisi kwabanye imisebe ayiphiwe nguNkulunkulu.” The 1888 Materials, 1053.
The message of 1888, represented the message that identified that when the great buildings of New York City were thrown down on September 11, 2001, the straight testimony to the Laodicean church was to be given, and the straight testimony is the message of Islam of the third Woe that, when breathed upon a backslidden people, has the power to bring them to life as a mighty army.
Umlayezo ka-1888 wawumela umlayezo owakhomba ukuthi, lapho izakhiwo ezinkulu zeDolobha laseNew York zidilizwa ngoSepthemba 11, 2001, ubufakazi obuqondile ebandleni laseLawodikeya kwakufanele bunikezwe; futhi lobo bufakazi obuqondile bungumyalezo wobuSulumane boMaye lwesithathu, okuthi, lapho uphefumulelwa phezu kwabantu abahlehlela emuva, bube namandla okubavusela ekuphileni babe yibutho elinamandla.
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
“Ubufakazi obuqondile kumelwe bunikezwe emabandleni ethu nasezikhungweni zethu, ukuze kuvuswe abalele.”
“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.
“Lapho izwi leNkosi likholwa futhi lilalelwa, kuyoba khona ukuqhubekela phambili okuqinile, okungaguquguquki. Manje masibone isidingo sethu esikhulu. INkosi ayinakusisebenzisa kuze kube yilapho iphefumulela ukuphila emathanjeni omile. Ngizwe amazwi ekhulunywa: ‘Ngaphandle kokunyakaza okujulile koMoya kaNkulunkulu enhliziyweni, ngaphandle kwethonya lawo elinika ukuphila, iqiniso liba uhlamvu olufile.’” Review and Herald, November 18, 1902.
1888 marks the beginning of the second generation of Adventism, but it also provides a line of prophecy that aligns with the last days. On September 11, 2001 God led the people who chose to accept that the attack of Islam upon the earth beast was a fulfillment of prophecy back to the old paths. God’s people needed to return to the jewels of William Miller and become educated upon the foundational truths that included the fulfillment of the first and second Woes, that in turn established the arrival of the third Woe at that time. Once those people returned to those old paths they were led to see the sacredness of Habakkuk’s two tables.
U-1888 uphawula ukuqala kwesizukulwane sesibili se-Adventism, kodwa futhi unikeza umugqa wesiprofetho ohambisana nezinsuku zokugcina. NgoSepthemba 11, 2001 uNkulunkulu wahola abantu abakhetha ukwamukela ukuthi ukuhlasela kwe-Islamu phezu kwesilo somhlaba kwakuyikugcwaliseka kwesiprofetho ukuba babuyele ezindleleni zakudala. Abantu bakaNkulunkulu babedinga ukubuyela emagugwini kaWilliam Miller futhi bafundiswe ngamaqiniso ayisisekelo ayebandakanya ukugcwaliseka koMaye wokuqala nowesibili, okwase kusungula ukufika koMaye wesithathu ngaleso sikhathi. Lapho labo bantu sebebuyele kulezo zindlela zakudala, baholelwa ukuba babone ubungcwele bamatafula amabili kaHabakuki.
The rebellion of 1863 against Habakkuk’s two tables, which are Miller’s jewels and also the foundations of Adventism, typified a rebellion that was repeated on September 11, 2001; for once again the leadership of Laodicean Adventism was given opportunity to uphold the jewels of Miller, or reject them. All four generations of Adventism that are represented in Ezekiel eight, are also representing the rebellion of Laodicean Adventism on September 11, 2001.
Ukuvukela kwango-1863 okumelene namatafula amabili kaHabakuki, angamagugu kaMiller futhi futhi ayizisekelo ze-Adventism, kwakuyisifaniso sokuvukela okwaphindwa ngo-September 11, 2001; ngoba futhi ubuholi be-Laodicean Adventism banikwa ithuba lokusekela amagugu kaMiller, noma ukuwala. Zonke izizukulwane ezine ze-Adventism ezimelelwe kuHezekeli isahluko 8, nazo zimelela ukuvukela kwe-Laodicean Adventism ngo-September 11, 2001.
We will continue to identify the second generation of Laodicean Adventism in the next article.
Sizoqhubeka ukuhlonza isizukulwane sesibili sobu-Adventisti baseLawodikeya esihlokweni esilandelayo.
“God created man with affections capable of embracing eternal realities. These affections were to be kept pure and holy, free from all earthliness. But human beings have lost eternity out of their reckoning. God, the Alpha and Omega, the beginning and the end, the One who holds in His keeping the destiny of every soul, is forgotten. Supposing themselves to be mighty in knowledge, men have let themselves down to the lowest level in God’s sight.
“UNkulunkulu wadala umuntu enothando olungamukela amaqiniso aphakade. Lolu thando kwakufanele lugcinwe luhlanzekile futhi lungcwele, lukhululekile kukho konke okungokomhlaba. Kodwa abantu bakukhiphile ukuphakade ekubalweni kwabo. UNkulunkulu, u-Alfa no-Omega, isiqalo nesiphelo, Lowo ophethe esandleni saKhe isiphetho sawo wonke umphefumulo, ukhohliwe. Bezicabangela ukuthi banamandla olwazini, abantu baye bazithoba baze bafinyelela ezingeni eliphansi kakhulu emehlweni kaNkulunkulu.”
“The mind of man has become earthly. In the place of revealing the impress of divinity, it reveals the impress of humanity. In its chambers are seen the imagery of earth. The debasing practises which prevailed in the days of Noah, placing the inhabitants of that age beyond hope of salvation, are seen today.” Signs of the Times, December 18, 1901.
“Ingqondo yomuntu isiphenduke eyasemhlabeni. Esikhundleni sokwembula isithombe sobunkulunkulu, yembula isithombe sobuntu. Ezindlini zayo zangaphakathi kubonakala imifanekiso yomhlaba. Izenzo ezihlazisayo ezazibusa ezinsukwini zikaNowa, ezabeka abakhileyo baleso sikhathi ngale kwethemba lensindiso, ziyabonakala namuhla.” Signs of the Times, December 18, 1901.