Article

# The Book of Daniel - Number Seventy-Eight

Bhuku la Daniele - Nomboro Makumi Manomwe neSere

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

Ukuvezwa Kwezinyanyiso Ezine: Ukuhambisana Komlando Kokuvukela Ebu-Adventist BaseLawodikiya

Author

Jeff Pippenger

Published

February 11, 2024

Formats

PDF
Word
Song MP3

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

Tivhinḓelelwa ha Vha-Amori ho shumiswa u sumbedza tshifhinga tshe mbiti ya Mudzimu ya itwa khatsho kha Vhu-Adventisi ha Laodikia. Khaladzi White vha sumbedza uri tshifhinga tsha Mudzimu tsha u ita ndovhedzo Yawe tshi fana maḓuvhani a u fhedzisela musi vha zwigidi zwa maḓana na maṋa a fumbili-na-vhuṋa vha tshi pfulwa, sa zwe zwa vha zwo ralo musi Mudzimu a tshi ḓisa mbiti Yawe kha Vha-Amori. Vha ri, “Naho” lushaka lwa Vha-Amori “lwo vha lu tshi vhonala nga u hula nga u rabela midzimu na vhutshinyi, lwo vha lu sa athu ḓadza khaphu ya vhutshinyi halo... Musiki wa khathutshelo o vha a tshi funa u konḓelela vhutshinyi havho u swika kha murafho wa vhuṋa. Zwenezwo, arali hu sa vhonali tshanduko ya u ya khwine, khaṱhulo Dzawe dzo vha dzi tshi ḓo wela nṱha havho. Nga vhuṱanzi vhu sa khakhi, Wa Vhutshilo vhu sa Gumiho u kha ḓi vhala khaṱhulo na tshaka dzoṱhe. Musi khathutshelo Yawe i tshi ṋetshedzwa nga mbidzo dza u rembuluwa, yeneyi akhaunthu i ḓo dzula yo vulea; fhedzi musi nomboro dza swika kha muelo wo tiwaho nga Mudzimu, mushumo wa mbiti Yawe u thoma. Akhaunthu yo valiwa. U konḓelela ha Ṱaḓulu hu a guma.”

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.

Udadewethu uWhite uhambisana ngokucacileyo nobulungiseleli bomsindo kaThixo obujoliswe kwi-Adventism yaseLawodikea ngexesha lomzekeliso kaHezekile wokutywinwa kwekhulu elinamashumi amane anesine amawaka, njengoko buqalisa xa indebe yabo yobugwenxa izalisekile, yaye indebe ifikelela ekuzaleni kwayo kwisizukulwana sesine. Lonke olu lwazi lubekwe kumxholo wombono owaqala kwisahluko sesibhozo, owenza umzekeliso wamasikizi amane anyukayo.

> 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.

> Zvino akati kwandiri, Mwanakomana womunhu, simudza meso ako zvino utarire kurutivi rwokumusoro. Naizvozvo ndakasimudza meso angu ndokutarira kurutivi rwokumusoro; zvino tarira, kuchamhembe pasuwo reartari pakanga pane mufananidzo uyu wegodo pasuo pokupinda. Akatizve kwandiri, Mwanakomana womunhu, unoona here zvavanoita? izvo zvinonyangadza zvikuru zvinoitwa pano neimba yaIsraeri, kuti ndibve kure nenzvimbo yangu tsvene? asi dzokazve utarire, ugova uchaona zvimwe zvinonyangadza zvikuru. Akandiuisa pasuo roruvazhe; zvino ndakati ndatarira, tarira, pakanga pane buri pamadziro. Ipapo akati kwandiri, Mwanakomana womunhu, chera zvino pamadziro; zvino ndakati ndacheramo pamadziro, tarira, pakava nomukova. Akati kwandiri, Pinda, ugoona zvinonyangadza zvakaipa zvavanoita pano. Naizvozvo ndakapinda ndikaona; zvino tarira, pakanga pane mifananidzo yamarudzi ose ezvinokambaira, nezvikara zvinonyangadza, nezvifananidzo zvose zveimba yaIsraeri, zvakavezwa pamadziro kumativi ose. Uye pamberi pazvo pakanga pamire varume makumi manomwe vavakuru veimba yaIsraeri, uye pakati pavo pakanga pamire Jaazania mwanakomana waShafani, mumwe nomumwe akabata mudziyo wake wezvinonhuhwira muruoko rwake; uye gore gobvu rezvinonhuhwira rakakwira. Ipapo akati kwandiri, Mwanakomana womunhu, waona here zvinoitwa murima navakuru veimba yaIsraeri, mumwe nomumwe mudzimba dzemifananidzo yake? nokuti vanoti, Jehovha haationi; Jehovha akasiya nyika. Akatizve kwandiri, Dzokazve utarire, ugova uchaona zvimwe zvinonyangadza zvikuru zvavanoita. Ipapo akandiuisa pasuo resuwo reimba yaJehovha raiva kurutivi rwokumusoro; zvino tarira, pakanga pagere vakadzi vachichemera Tamuzi.

> 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.

> Zvino akati kwandiri, Waona here izvi, iwe mwanakomana womunhu? Dzokazve, ugova uchaona zvinonyangadza zvikuru kupfuura izvi. Akandipinza muruvazhe rwomukati rweimba yaJehovha; zvino tarira, pamukova wetembere yaJehovha, pakati peberere neatari, pakanga pane varume vanenge makumi maviri navashanu, vakafuratira kutembere yaJehovha, zviso zvavo zvakatarira kumabvazuva; uye vainamata zuva vakatarira kumabvazuva. Ipapo akati kwandiri, Waona here izvi, iwe mwanakomana womunhu? Chinhu chiduku here kuimba yaJudha kuti vanoita zvinonyangadza zvavanoita pano? Nokuti vazadza nyika nechisimba, vakadzokazve kunditsamwisa; uye tarira, vanoisa davi pamhino dzavo. Naizvozvo neniwo ndichaita nehasha: ziso rangu haringaregi, uye handingavi netsitsi; kunyange vakachema munzeve dzangu nenzwi guru, handingavanzwi. Ezekieri 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.

Pambuyo pokolo Ezekieli waoniskiki chambele chakwamba cha kuikikapo chifwani cha lusuno pa khomo lya mlyango wa pa guwa lya nsembe, akaŵuzgika kuti walongoskekenge kuwona vinthu vinyake viheni chomene kuluska chifwani cha lusuno. Chinthu chiheni chachiŵiri chikuyimiririka na vipinda vya chisisi, uko ŵalongozgi, awo ŵakuyimiririka nga mbaŵi ŵakale, ŵakupeleka lurombo, ulo lukuyimiririka na vyakununkhira, ndipo ŵakupharazga kuti Yehova wasiya charu chapasi ndipo wakuŵawona yayi. Kweni Ezekieli akaŵuzgika kuti wawonenge vinthu vinyake viheni chomene kuluska ivi.

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 sifanekiselwa “ngabesifazane bekhalela uThamusi,” kodwa kusekhona isinengiso esikhulu kunaleso, ngokuba isinengiso sesine sikhomba ubuholi bamadoda angamashumi amabili nanhlanu ekhuleka elangeni, efulathele ithempeli.

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.

Mukunyangnya kwechina chounyengeri, kutaurwa kunoitwa kuti “varume vakuru,” “vakazadza nyika nechisimba, uye vadzokazve kunditsamwisa; uye, tarirai, vanoisa davi kumhino dzavo.” “Zuva rokutsamwisa” izuva rinotanga ushumiri hwaMwari hwehasha, sezvazvakaitika kuna Israeri wekare pavakaramba shoko raJoshua naKalebhi pamusoro peNyika yeChipikirwa. Kurambwa kweshoko rokuiswa chisimbiso kunoratidza nguva iyo mukombe wezvakaipa wazara kuJerusarema. Joshua naKalebhi vanomirira boka duku, ivo vashoma vakatendeka vari kugomera nokurira pamusoro pezvounyengeri zviri muchechi nomunyika.

> 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.

> Ipapo Mose na Aroni wakaanguka kifudifudi mbele ya kusanyiko lote la mkutano wa wana wa Israeli. Naye Yoshua mwana wa Nuni, na Kalebu mwana wa Yefune, waliokuwa miongoni mwa wale waliokwenda kuipeleleza nchi, wakararua mavazi yao; wakasema na mkutano wote wa wana wa Israeli, wakinena, Nchi ile tuliyopita katikati yake ili kuipeleleza ni nchi njema mno sana. Ikiwa Bwana anapendezwa nasi, ndipo atatuingiza katika nchi hii, na kutupa sisi; nchi ijaayo maziwa na asali. Ila tu msimwasi Bwana, wala msiwaogope watu wa nchi; kwa maana wao ni chakula chetu; kinga yao imeondoka juu yao, naye Bwana yu pamoja nasi; msiwaogope. Lakini mkutano wote wakaamuru wapigwe kwa mawe. Kisha utukufu wa Bwana ukaonekana katika hema ya kukutania mbele ya wana wote wa Israeli. Bwana akamwambia Mose, Je! watu hawa watanichokoza hata lini? nao hawataniamini hata lini, kwa ishara zote nilizozifanya kati yao? Nitawapiga kwa tauni, nami nitawanyima urithi wao, na kutokana nawe nitafanya taifa kubwa zaidi na lenye nguvu kuliko wao. Hesabu 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.

“Ukutsamwisa” lokwabangelwa ngabavukeli kuNumeri, kanye nakuHezekeli, kusekelwe ekwaleni komvukeli ukuvuma “izibonakaliso” ezavezwa. “Izibonakaliso” ezaliwa ngesikhathi sikaMose, kwakuyizo “izibonakaliso” ezazimelela ukubonakaliswa kwamandla kaNkulunkulu emlandweni wamaMillerite. U-Israyeli wasendulo wamtsamwisa uNkulunkulu ngokwala “izibonakaliso” zokubonakaliswa kwamandla akhe emlandweni wabo oyisisekelo. Esikhathini sokubekwa uphawu kwabayizinkulungwane eziyikhulu namashumi amane nane, u-Israyeli wanamuhla naye uyawenqaba (uyamfulathela) lowo mlando oyisisekelo impela owawuzoba “uphawu,” olwaluzobavumela ukuba “baqaphele” ukuphindaphindwa komlando woKukhala Kwamaphakathi 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.

Mwari anotendera vapanduki kuti vaone kudzokororwa kwekuratidzwa kwesimba raMwari, nokuti kudzokororwa kwekuratidzwa kwesimba raMwari uku kwakanga kusiri mvura yekupedzisira chete, asiwo chokwadi chaizovaponesa dai vaiva pakati peavo vaida chokwadi.

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.

Kuzinduliwa kwa machukizo manne ya Ezekieli nane kuwa alama za vizazi vinne vya Uadventista wa Laodikia ni sehemu ya ujumbe unaofunuliwa na Simba wa kabila la Yuda katika siku za mwisho. Kizazi cha kwanza kilianza katika uasi wa mwaka 1863, na miaka ishirini na mitano baadaye, mwaka 1888, ukafika uasi uliotia alama mwanzo wa kizazi cha pili kwa ishara ya vyumba vya siri. Miaka thelathini na mmoja baadaye, mwaka 1919, kuchapishwa kwa kitabu cha W. W. Prescott kiitwacho, The Doctrine of Christ, kuliashiria mwanzo wa kizazi cha tatu, ambacho Ezekieli alikuwa amekiwakilisha kama wanawake wanaomlilia Tamuzi. Miaka thelathini na minane baada ya hapo, mwaka 1957, kwa kuchapishwa kwa kitabu, Questions on Doctrine, kilifika kizazi cha nne kinachotambulisha wakati ambapo waasi watageuka dhidi ya ujumbe wa kutiwa muhuri unaotokea mashariki, na kuliabudu jua.

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.

Tichatanga kufungisisa nezvechizvarwa chechipiri chekumukira kweAdventism yeLaodhikea chakazosvika paMusangano Mukuru weMinneapolis muna 1888. Zvakakosha kurangarira kuti zvinonyangadza zvose zvina zvaEzekieri zvinoitika muJerusarema; kunyange zvazvo zvichimiririra nhoroondo inopfuurira yekumukira, zvinoramba zvichitaura nguva dzose nezvekumukira kunoitika mukati meguta rinomiririra Adventism yeLaodhikea mumazuva okupedzisira.

> “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.

> “Jekuseni kama mojawapo ya ishara za kuharibiwa kwa Yerusalemu, Kristo alikuwa amesema, ‘Na manabii wa uongo wengi watatokea, nao watawadanganya wengi.’ Manabii wa uongo walitokea kweli, wakawadanganya watu, na kuwaongoza wengi sana kwenda jangwani. Wachawi na wapiga ramli, wakidai kuwa na uwezo wa kimiujiza, waliwavuta watu wawafuate mpaka katika upweke wa milimani. Lakini unabii huu ulinenwa pia kwa ajili ya siku za mwisho. Ishara hii imetolewa kuwa ishara ya Ujio wa Pili. Hata sasa makristo wa uongo na manabii wa uongo wanaonyesha ishara na maajabu ili kuwapotosha wanafunzi Wake. Je, hatusikii kilio, ‘Tazama, yuko jangwani’? Je, si maelfu wametoka kwenda jangwani, wakitumaini kumpata Kristo? Na je, kutoka katika maelfu ya mikusanyiko ambamo watu wanadai kuwa na mawasiliano na roho za waliokufa, mwito hausikiki sasa, ‘Tazama, yuko vyumbani mwa siri’? Hili ndilo dai lenyewe ambalo uwasiliani-roho hulitoa. Lakini Kristo asemaje? ‘Msisadiki. Kwa maana kama vile umeme utokavyo mashariki, ukaonekana hata magharibi; ndivyo kutakavyokuwa kuja kwake Mwana wa Adamu.’” 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.

Makamuri akavanzika chiratidzo chemweya wevashavi, uye chinonyangadza chechipiri chaEzekieri chitsauko 8 chinoitika mukati metemberi, umo mifananidzo yepanyika yakanga yakanamirwa zvakavanzika pamadziro.

> 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.

> Saka ndakapinda ndikavona; zvino tarira, marudzi ose ezvinokambaira, nezvikara zvinosemesa, nezvifananidzo zvose zveimba yaIsiraeri, zvakanga zvakavezwa pamadziro kumativi ose. Uye pamberi pazvo pakanga pamire varume makumi manomwe vavakuru veimba yaIsiraeri, uye pakati pavo pakanga pamire Jaazania mwanakomana waShafani, munhu mumwe nomumwe akabata mudziyo wake wokupisira zvinonhuhwira muruoko rwake; uye gore gobvu rezvinonhuhwira rakakwira. Ipapo akati kwandiri, Mwanakomana womunhu, waona here zvinoitwa nevakuru veimba yaIsiraeri murima, munhu mumwe nomumwe mumakamuri ezvifananidzo zvake? Nokuti vanoti, Jehovha haationi; Jehovha akasiya nyika. Ezekieri 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.

Ezekieli anoona “zvidhori zveimba yaIsraeri, zvakavezwa pamadziro” esanctuary, asi anoudzwa pachena kuti kupanduka uku kuri kuitikawo mukati meimwe neimwe ye“dzimba dzemifananidzo” dzevakuru ava. Kupanduka kuri mukati metemberi chaiyo kunoratidza kupanduka kuri mukati metemberi yomunhu.

> “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.

> “Pakunatsa tempile ku kuengesi ni kuvatengi va nyika, Yesu wakazivisa basa Rake rokunatsa moyo kubva kutsvina yechivi,—kubva kuzvido zvenyika, kuchiva kwoudyire, netsika dzakaipa, zvinoparadza mweya. Maraki 3:1–3 yakatorwa mashoko.” 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.

Chinhu chinonyangadza chechipiri chakaratidza kuratidzwa kwehuipi mukati mechechi, uye mumifungo yevakuru vaifanira kuva vachengeti vechechi. Huipi hwakaratidzwa ipapo ndihwo huipi hwekusvikirwa nemidzimu. Mumazuva aNoa, apo kufunga kwose kwemwoyo yavanhu kwakanga kwakashata, vanhu vomunyika yakanga iripo Mafashamo asati auya vakanga vazadza mukombe wavo wokusarurama.

> 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.

> A Mudzimu a vhona uri vhuvhi ha muthu ho vha huhulu khaḽo ḽifhasi, na uri muhumbulo muṅwe na muṅwe wa mbilu yawe wo vha u wa vhuvhi fhedzi misi yoṱhe. Genesi 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.

Chizvarwa chechipiri chinoratidza nguva yakapinda zvemweya yenhema mukati mevakuru veJerusarema, uye zvakare mukati mechimiro cheboka rose cheAdventism yeRaodhikia. Zvakaitwa ne “vakuru veimba yaIsraeri” “murima,” “mukati” me “dzimba dzavo dze” “mifananidzo,” zvinoratidza kuti “kufunga kwose kwemifungo ye” mwoyo yavo “kwaingova kwakaipa chete.” Sista White vanotsanangura pachena kuti kuparadzwa kweJerusarema kunomirira kuguma kwenyika, uye uchapupu hwemafashamo enguva yaNoa hunomirirawo kuguma kwenyika. Mumazuva okupedzisira, avo vanoramba kutsveneswa nechokwadi vanokundwa nezvemweya yenhema, sezvinomiririrwa nechinyangadzo chechipiri chaEzekieri chitsauko 8.

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.

Chinonyangadza chechipiri chaEzekieri chinomirira kupanduka kwakasvika muna 1888, uye chinova chiratidzo chechizvarwa chechipiri; asi kupfuura izvi, 1888, nezvose zvainomirira kana zvairatidzwa nazvo, zvakadzokororwa musi wa11 Gunyana 2001. Sista White anonyatsoratidza kuti muna 1888 mutumwa ane simba waZvakazarurwa 18 akaburuka, uye naizvozvo nhoroondo iyi inomirira nguva apo zvivako zvikuru zveGuta reNew York zvaifanira kuwisirwa pasi nokubata kwaMwari, uye Zvakazarurwa 18, ndima 1 kusvikira 3, dzaifanira kuzadzikiswa.

> “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.

> “Ukusafuna ukuncama imibono esele yamkelwe kwangaphambili, nokwamkela le nyaniso, kwakusemsukeni wenxalenye enkulu yenkcaso eyabonakaliswa eMinneapolis ngokuchasene nesigidimi seNkosi esadluliselwa ngoBazalwana uWaggoner noJones. Ngokuxhokonxa loo nkcaso uSathana waphumelela ekuthinteleni abantu bethu, ngomlinganiselo omkhulu, kumandla akhethekileyo oMoya oyiNgcwele uThixo awayelangazelela ukubanika wona. Utshaba lwabathintela ekufumaneni oko kusebenza ngokunempumelelo obekunokuba kokwabo ekuziseni inyaniso ehlabathini, njengoko abapostile bayivakalisa emva komhla wePentekoste. Ukukhanya okumiselwe ukukhanyisa umhlaba wonke ngobuqaqawuli bako kwachaswa, yaye ngenxa yesenzo sabazalwana bethu ngokwabo kuye kwathi, ngomlinganiselo omkhulu, kwagcinwa kude nehlabathi.” 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.

Nhoroondo ya1888 yakapa muenzaniso wokurambwa kweshoko remvura yokupedzisira rakasvika musi wa11 Gunyana 2001. 1888 chiratidzo chechizvarwa chechipiri cheAdventismu yeRaodhikia, inomiririrwa nechinonyangadza chechipiri chaEzekieri, uye nhoroondo irimo inoratidza kupanduka kwakafananidzirwa navakuru makumi manomwe muna Ezekieri. Kupanduka kwavo kwakamiririra zvemidzimu, uye kwakafambirana nokuzadziswa kwemukombe wenguva yokuedzwa mumazuva aNoa. Kurambwa kweshoko kwakaratidza kurambwa, navatungamiri, kweshoko remvura yokupedzisira, iro raifanira kuzivisa kusvika kwenhenda yechitatu yeIslam.

> “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.

> “mvula ya le ndzhaku yi fanele ku nela ehenhla ka vanhu va Xikwembu. Ntsumi leyikulu yi fanele ku xika hi le tilweni, naswona misava hinkwayo yi ta voningeriwa hi ku vangama ka yona.” 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 obathi ngowe-1888 bwenqaba umlayezo, babuyisifaniso sokwenqatshwa komlayezo wobuSulumane ngoSepthemba 11, 2001, kodwa uNkulunkulu uhlose ukuveza ukubonakaliswa kwamandla okuyothi labo baholi bakubone njengengxenye yokwahlulela kwakhe phezu kwabo. Ukubonakaliswa kwamandla emvula yokugcina kwenzeka ekupheleni kwesikhathi sokubekwa uphawu. Kwaqala ngoSepthemba 11, 2001, kodwa kufinyelela esicongweni sako ekupheleni kwezinsuku ezintathu nengxenye zeSambulo 11, 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.

Ujumbe wa 1888 ulikuwa ujumbe wa Laodikia, mwito wa mwisho kwa watu waliokuwa wamechaguliwa hapo awali, ambao wakati huo walikuwa katika mchakato wa kupitwa.

> “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.

> “Ujumbe tuliopewa kupitia kwa A. T. Jones, na E. J. Waggoner ni ujumbe wa Mungu kwa kanisa la Laodikia, na ole wake mtu yeyote anayekiri kuamini kweli lakini bado hawaangazii wengine miale aliyopewa na Mungu.” 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.

Ujumbe wa mwaka 1888 uliwakilisha ujumbe uliotambulisha kwamba, wakati majengo makubwa ya Jiji la New York yalipoangushwa chini mnamo Septemba 11, 2001, ushuhuda wa moja kwa moja kwa kanisa la Laodikia ulipaswa kutolewa; na ushuhuda huo wa moja kwa moja ni ujumbe wa Uislamu wa Ole ya tatu ambao, unapovumishiwa juu ya watu waliomwasi Mungu, una uwezo wa kuwahuisha ili wawe jeshi kuu.

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

> “Ku matorero edu nezvikoro zvedu zvinofanira kupupurirwa uchapupu hwakatwasuka, kuti vamwe vakarara vamutswe.”

> “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.

> “Loko Zwi ra Yehovha ri tshembiwa ni ku yingisiwa, ku ta va ni nhluvuko lowu tiyeke. A hi voneni sweswi ku pfumala ka hina lokukulu. Yehovha a nga ka a nga hi tirhisi ku fikela a hefemulela vutomi emarhameni lama omeke. Ndzi twe marito lawa ma vulavuriweke: ‘Handle ka ku khumbeka loku dzikeke ka Moya wa Xikwembu embilwini, handle ka nkucetelo wa wona lowu nyikaka vutomi, ntiyiso wu hundzuka rito leri feke.’” 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.

1888 inomaka isiqalo sesizukulwane sesibili se-Adventism, kodwa futhi inikeza umugqa wesiprofetho ohambisana nezinsuku zokugcina. NgoSepthemba 11, 2001 uNkulunkulu wahola abantu abakhetha ukwamukela ukuthi ukuhlasela kweSulumane phezu kwesilo somhlaba kwakuyikugcwaliseka kwesiprofetho, wababuyisela ezindleleni zakudala. Abantu bakaNkulunkulu babedinga ukubuyela emagugwini kaWilliam Miller futhi bafundiswe ngamaqiniso ayisisekelo ayebandakanya ukugcwaliseka koMaye bokuqala nowesibili, okwathi ngokulandelana kwawo kwaqinisa 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.

Kumukira kwa 1863 kurwisa mahwendefa maviri aHabakuki, ayo ari zvishongo zvaMiller uyezve nheyo dzeAdventism, kwakafananidzira kumukira kwakadzokororwa musi waGunyana 11, 2001; nokuti zvakare hutungamiri hweAdventism yeRaodhikia hwakapiwa mukana wokutsigira zvishongo zvaMiller, kana kuzviramba. Zvizvarwa zvose zvina zveAdventism zvinomiririrwa muna Ezekieri 8, zviri kumiririrawo kumukira kweAdventism yeRaodhikia musi waGunyana 11, 2001.

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

Tichaenderera mberi tichizivisa chizvarwa chechipiri cheAdventism yeRaodhikia munyaya inotevera.

> “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.

> “ Xikwembu xi vumbile munhu a ri ni mintlhaveko leyi kotaka ku amukela swilo swa hilaha ku nga heriki. Mintlhaveko leyi a yi fanele yi hlayisiwa yi tengile naswona yi ri yo kwetsima, yi ntshunxekile eka hinkwaswo leswi nga swa misava. Kambe vanhu va humesile hilaha ku nga heriki eka ku anakanya ka vona. Xikwembu, Alfa na Omega, masungulo ni makumu, Loyi a khomeke hi vuhlayiseki bya Yena makumu ya moya wun’wana ni wun’wana, xi rivariwile. Hi ku ehleketa leswaku va ni matimba eku tiveni, vanhu va titsongahatile ku fika eka xiyimo xa le hansi ngopfu emahlweni ka Xikwembu.

> “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.

> “Munhu wepfungwa ava wenyika. Panzvimbo pokuratidza mucherechedzo wouMwari, anoratidza mucherechedzo wounhu. Mudzimba dzayo munoonekwa mifananidzo yenyika. Tsika dzinonyadzisa dzakanga dzapararira mumazuva aNoa, dzikaisa vagari venguva iyoyo kupfuura tariro yoruponeso, dzinoonekwawo nhasi.” Signs of the Times, December 18, 1901.

Back to Articles