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# The Book of Daniel - Number Eighty-Three

Kitabu cha Danieli - Nambari Themanini na Tatu

The Four Generations of Laodicean Adventism: Unraveling the Escalating Abominations

Vizazi vinne vya Uadventista wa Laodikia: Kufunua Machukizo Yanayozidi Kuongezeka

Author

Jeff Pippenger

Published

February 16, 2024

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

Ezekieli sura ya nane inaweka wazi machukizo manne yanayoongezeka ambayo yanawakilisha vizazi vinne vya Uadventista wa Laodikia. Uasi wa 1863 ulizalisha nakala bandia ya vibao viwili vya Habakuki, kama vile Haruni alivyotengeneza sanamu bandia ya wivu, ndama wake wa dhahabu, wakati uleule Mungu alipokuwa akimkabidhi Musa vibao viwili vya Amri Kumi. Mara tu Uadventista wa Laodikia ulipoanza kazi ya kuondoa kweli za msingi, kama zinavyowakilishwa katika ndoto ya William Miller, uongozi wa kizazi cha kwanza ukaanza kukataa mamlaka ya Biblia, kisha Roho ya Unabii. Uasi ulikuwa umekua hadi kufikia hatua ambayo Uspiritizimu wa Kellogg (upantheismu) uliingia katika historia yao muda mfupi kabla ya 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.

Wakati wa uasi wa mwaka 1888, Uspiritizimu uliowakilishwa na vyumba vya taswira vya Ezekieli ulifikia hatua ambayo wajumbe wa Minneapolis, nabii wa kike, na hata Roho Mtakatifu walikataliwa.

> “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.

> Tumeona katika uzoefu wetu kwamba Bwana anapotuma miale ya nuru kutoka kwenye mlango ulio wazi wa patakatifu kwa watu wake, Shetani huchochea akili za wengi. Lakini mwisho bado haujafika. Kutakuwepo wale watakaopinga nuru na kuwazonga wale ambao Mungu amewafanya kuwa vyombo vyake vya kuwasilisha nuru. Mambo ya kiroho hayapambuliwi kiroho. Walinzi hawajaenda sambamba na maongozi ya Mungu yanayofunguka, na ujumbe wa kweli uliotumwa kutoka mbinguni pamoja na wajumbe wake hudharauliwa.

> “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.

> Kutoka mkutano huu wataondoka watu wanaodai kujua ukweli, wanaoyavalisha roho zao mavazi yasiyofumwa katika mfumio wa mbinguni. Roho ambayo wameipokea hapa itawafuatana nao. Natetemeka kwa ajili ya mustakabali wa sababu yetu. Wale ambao, mahali hapa, hawajisalimishi kwa ushahidi ambao Mungu ameutoa, watapiga vita dhidi ya ndugu zao anaowatumia Mungu. Watafanya mambo kuwa magumu sana, zitakapojitokeza nafasi za kuendeleza mbele ile ile aina ya vita ambayo hadi sasa wamekuwa wakijihusisha nayo. Watu hawa watapata nafasi za kushawishika kwamba wamekuwa wakipiga vita dhidi ya Roho Mtakatifu wa Mungu. Baadhi watashawishika; wengine watashikamana kwa nguvu na roho yao wenyewe. Hawatajikana nafsi, wala kumruhusu Bwana Yesu aingie mioyoni mwao. Watadanganywa zaidi na zaidi hata wasiweze kutambua ukweli na haki. Wakiwa chini ya roho nyingine, watatafuta kuiwekea kazi muundo ambao Mungu hataukubali; na watajitahidi kudhihirisha tabia za Shetani kwa kujichukulia udhibiti wa akili za wanadamu, na hivyo kuidhibiti kazi na sababu ya Mungu.

> “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.

> Kama ndugu zetu wangelifunga na kuomba na kunyenyekeza mioyo yao mbele za Mungu katika mkutano huu, na wangeliketi kwa utulivu kuchunguza Maandiko pamoja, basi Mungu angelitukuzwa. Lakini roho ya upendeleo iliyoletwa kwenye mkutano huo ilifunga mlango wa baraka kuu kabisa za Mungu, na wale waliokuwa na roho hiyo hawatakuwa katika nafasi nzuri ya kuona nuru hadi watakapotubu mbele za Mungu na kupata ufahamu fulani wa jinsi walivyokaribia kumdharau Roho Mtakatifu na kuwa na roho nyingine. Nyaraka za 1888, 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.

Baada ya 1888, Dada White "alitetemeka kwa ajili ya mustakabali wa" kanisa na kazi ya Mungu. Aliona kwamba mkutano huo ungeleta vita vya kiroho vinavyoendelea miongoni mwa wanaume waliokuwa viongozi wa Waadventista wa Laodikia, na mzozo wa "the daily," ni ushahidi kwamba unabii wake ulitimizwa juu ya kizazi hicho chenyewe. Kisha vita vikaendeshwa na wanaume ambao hawakutaka "kusalimu amri kwa ushahidi ambao Mungu alikuwa ameutoa" ili kuthibitisha "ujumbe na wajumbe waliotumwa kutoka mbinguni," na wanaume hao wakapiga vita dhidi ya "Roho Mtakatifu wa Mungu." Kizazi cha pili kilishuhudia nyumba ya uchapishaji na sanitariamu zikiteketezwa kabisa kwa moto wa hukumu ya Mungu.

> “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.

> Leo nimepokea barua kutoka kwa Mzee Daniells kuhusu kuteketezwa kwa ofisi ya Review kwa moto. Ninahisi huzuni sana ninapofikiria hasara kubwa kwa kazi. Najua kwamba huu lazima ni wakati wa kujaribiwa sana kwa ndugu wanaosimamia kazi hiyo na kwa wafanyakazi wa ofisi hiyo. Ninaumia pamoja na wote wanaoumia. Lakini sikushangazwa na habari hizi za huzuni, kwa kuwa katika maono ya usiku nimeona malaika amesimama akiwa na upanga kama wa moto, uliotandazwa juu ya Battle Creek. Siku moja, mchana, wakati kalamu yangu ilikuwa mkononi mwangu, nilipoteza fahamu, na ikaonekana kana kwamba upanga huu wa mwali wa moto ulikuwa ukigeuka kwanza upande mmoja kisha upande mwingine. Janga lilionekana kufuata janga kwa sababu Mungu hakuheshimiwa na mipango ya wanadamu ya kujikuza na kujipatia utukufu.

> “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.

> Asubuhi ya leo nilisukumwa kuomba kwa dhati kwamba Bwana awaongoze wote wanaohusiana na ofisi ya Review and Herald kufanya uchunguzi wa makini, ili waone ni wapi wamepuuza ujumbe mwingi ambao Mungu amewapa.

> “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.’

> Wakati fulani uliopita ndugu walioko ofisi ya Review waliomba ushauri wangu kuhusu ujenzi wa jengo lingine. Kisha nikasema kwamba kama wale waliounga mkono kuongeza jengo lingine katika ofisi ya Review and Herald wangelikuwa na mustakabali umechorwa mbele yao, kama wangeweza kuona kile kitakachotokea huko Battle Creek, hawangekuwa na shaka yoyote kuhusu kujenga jengo lingine huko. Mungu alisema: 'Neno langu limedharauliwa; nami nitageuza na kupindua.'

> “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.

> Katika Mkutano Mkuu ulioufanyika mjini Battle Creek mwaka 1901, Bwana aliwapa watu Wake ushahidi kwamba alikuwa akitoa wito wa mageuzi. Walihukumiwa katika dhamiri zao, na mioyo iliguswa; lakini kazi ya kina haikufanywa. Kama mioyo migumu ingevunjika wakati huo kwa toba mbele za Mungu, kungeonekana mojawapo ya maonyesho makubwa kabisa ya nguvu za Mungu kuwahi kuonekana. Lakini Mungu hakuheshimiwa. Ushuhuda wa Roho Wake haukuzingatiwa. Watu hawakujitenga na matendo yaliyokuwa katika upinzani ulio dhahiri dhidi ya kanuni za kweli na haki, ambazo zinapaswa kudumishwa daima katika kazi ya Bwana.

> “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.

> "Ujumbe kwa kanisa la Efeso na kwa kanisa lililoko Sardi umeelezwa kwangu mara nyingi na Yeye anayenipa maelekezo kwa ajili ya watu Wake. 'Kwa malaika wa kanisa la Efeso andika; Haya asema Yeye ashikaye nyota saba katika mkono Wake wa kuume, Yeye atembeaye katikati ya vinara saba vya taa vya dhahabu; Nayajua matendo yako, na taabu yako, na subira yako, na jinsi usivyoweza kuwavumilia waovu; tena umejaribu wale wasemao kuwa ni mitume, wala siyo, ukawapata kuwa waongo; nawe umestahimili, na una subira, na kwa ajili ya Jina Langu umefanya kazi, wala hukuchoka. Hata hivyo nina neno juu yako, kwa sababu umeuacha upendo wako wa kwanza. Basi kumbuka ulikoanguka, ukatubu, ukatende matendo ya kwanza; la sivyo nitakuja kwako upesi, nami nitauondoa kinara chako cha taa kutoka mahali pake, usipotubu.' Ufunuo 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.

> 'Na kwa malaika wa kanisa lililoko Sardi andika; Haya asemavyo yeye aliye na Roho saba za Mungu, na nyota saba; Najua matendo yako, ya kuwa una jina la kuwa hai, na umekufa. Uwe macho, ukayatie nguvu yaliyosalia, yaliyokaribia kufa; kwa kuwa sijaona matendo yako yakiwa kamili mbele za Mungu. Basi, yakumbuke jinsi ulivyopokea na kusikia, uyashike, na utubu. Basi, usipokuwa macho, nitakuja kwako kama mwizi, wala hutajua saa nitakayokuja juu yako.' Ufunuo 3:1-3.

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

> Tunaona kutimia kwa maonyo haya. Kamwe maandiko hayajawahi kutimia kwa usahihi mkubwa kuliko haya yalivyotimia.

> “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.

> Watu wanaweza kusimamisha majengo yaliyojengwa kwa umakini wa hali ya juu kabisa, yasiyoshika moto, lakini mguso mmoja wa mkono wa Mungu, cheche moja kutoka mbinguni, utafagilia mbali kila kimbilio.

> “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.

> "Nimeulizwa kama nina ushauri wowote wa kutoa. Tayari nimeutoa ushauri ambao Mungu amenipa, nikitumaini kuzuia kuanguka kwa upanga wa moto uliokuwa ukining'inia juu ya Battle Creek. Sasa kile nilichokiogopa kimetokea—habari za kuungua kwa jengo la Review and Herald. Habari hizi zilipofika, sikustaajabu hata kidogo, wala sikuwa na la kusema. Niliyoyasema mara kwa mara katika maonyo hayakuwa na athari yoyote ila kuwatia ugumu mioyoni wale walioyasikia, na sasa naweza tu kusema: Ninasikitika sana, sana, kwamba ilibidi pigo hili lije. Nuru ya kutosha imetolewa. Kama ingefanyiwa kazi, nuru zaidi isingehitajika." Testimonies, juzuu ya 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.

Kizazi cha pili cha Uadventista hakikuwa ushindi, na kwa kutimia kwa Ezekieli sura ya nane, uasi uliendelea tu kuongezeka.

> “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.

> Kwa ujumbe ulioandikwa na kwa moto, Bwana ametangaza kwamba anataka watu wake wahame kutoka Battle Creek. Mungu atusaidie kuisikia sauti yake. Je, haina maana yoyote kwetu kwamba taasisi zetu mbili kuu huko Battle Creek ziliteketezwa kwa moto? Unaweza kusema, ‘Lakini katika Sanitarium jipya kuna wagonjwa wengi.’ Naam; lakini hata kama kungekuwa na maelfu mengi ya wagonjwa pale, hili lisingekuwa hoja ya kuunga mkono watu wetu kujenga nyumba huko 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.

> "Majaribu yanaongezeka. Watu wanakataa nuru ambayo Mungu ametuma kupitia ushuhuda wa Roho wake, nao wanachagua mawazo yao wenyewe na mipango yao wenyewe. Je, watu wataendelea kujitenga na Mungu? Je, lazima aonyeshe kutopendezwa kwake kwa njia iliyo dhahiri zaidi kuliko alivyokwisha kufanya?" Vijitabu, 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.

Watu walikuwa wakichagua mashauri yao wenyewe na mipango yao wenyewe, kama ilivyowakilishwa na wazee sabini katika vyumba vya taswira vya Ezekieli sura ya nane, waliotangaza, “Bwana hutuoni.” Bwana alisimamisha nabii mwanamke na kumpa “maono ya wazi” kwa miaka arobaini kamili, hadi 1884. Aliweka sahihi yake juu ya kipawa hiki, kwa maana alikitoa na kukimaliza katika mji uitwao Portland, na alikitoa kwa miaka arobaini. Muda mfupi kabla ya kukoma kwa “maono ya wazi” wazee wa kale walianza kudhoofisha mamlaka ya Biblia na Roho ya Unabii mnamo 1881 na 1882. Hayo “maono ya wazi” yakakoma mwaka 1884, na baada ya miaka minne uasi wa Kora, Dathani na Abiramu ukarudiwa katika Mkutano Mkuu wa 1888.

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 ulizaa ongezeko la uasi ambalo lilishuhudia uingiliaji wa moja kwa moja wa Mungu katika historia ya Uadventista wa Laodikia, alipoteketeza huduma ya uchapishaji na huduma ya afya. Hata hivyo, hukumu hizo za moja kwa moja hazikuuzuia uasi uliokuwa ukiendelea. Mnamo 1919, kulifanyika Mkutano wa Biblia, ambapo mmoja wa waasi wakuu wa kizazi cha pili, William Warren Prescott, mwanateolojia aliyefundishwa katika vyuo vikuu vya Uprotestanti murtadi, alikuwa kiongozi mkuu wa kusukuma mtazamo wa kishetani uliodai kwamba "the daily" uliwakilisha huduma ya Kristo katika patakatifu, akitoa mfululizo wa mihadhara.

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.

Historia ilibainisha kwamba katika lile kongamano la Biblia la mwaka 1919, Prescott aliwasilisha injili iliyolenga kuondoa kila fundisho la ujumbe wa kinabii wa Wamilleraiti. Hata alijaribu kuondoa zile siku elfu mbili mia tatu, lakini hakufanikiwa. Hata hivyo aliwasilisha injili iliyokosa kabisa uelewa wa kinabii wa Wamilleraiti. Injili yake ilikataliwa katika mkutano huo, lakini bado wale viongozi vipofu waliamua kuchukua mfululizo wa mawasilisho yake na kuyakusanya na kuyafanya kuwa kitabu kilichoitwa The Doctrine of Christ. Kitabu hicho kikawa ishara ya kuwasili kwa kizazi cha tatu cha Uadventista wa Laodikia.

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.

Kitabu hicho kinawakilisha injili nyingine tofauti na injili ya Wamillerite ya Habakuki sura ya pili, na Paulo anatuambia kuwa injili nyingine si injili kabisa.

> 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.

> Nashangaa kwamba mmeondoka upesi sana kutoka kwake, yeye aliyewaita katika neema ya Kristo, mkageukia injili nyingine; ambayo si nyingine; bali wapo baadhi ya watu wanaowasumbua na kutaka kuipotosha injili ya Kristo. Lakini ijapokuwa sisi, au malaika atokaye mbinguni, akiwahubiria ninyi injili nyingine kinyume na ile tuliyowahubiria, na alaaniwe. Kama tulivyosema hapo awali, nasema tena sasa, mtu awaye yote akiwahubiria ninyi injili nyingine kinyume na ile mliyopokea, na alaaniwe. Wagalatia 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.

Kizazi cha tatu cha Uadventista kinawakilishwa na chukizo la tatu la Ezekieli, ambako wanawake wanaomboleza kwa ajili ya Tamuzi. Tamuzi alikuwa mungu wa Mesopotamia aliyehusishwa na uzazi na mizunguko ya uoto wa mimea. Wakati mwingine Tamuzi alionyeshwa kama mchungaji au kijana, akihusishwa na mabadiliko ya majira na ukuaji wa mazao. Kifo cha Tamuzi na ufufuo wake uliofuata vilihusishwa na kalenda ya kilimo. Kulingana na mitholojia, Tamuzi angekufa au kutoweka katika miezi ya kiangazi, jambo lililoonekana kama uwakilishi wa kunyauka kwa uoto wa mimea katika msimu wa joto na ukame. Kuomboleza kwa ajili ya Tamuzi kulikuwa ibada ya maombolezo iliyohusisha kulilia kifo cha Tamuzi au kutoweka kwake katika miezi ya kiangazi, kisha kufuatiwa na kushangilia ufufuo wake, ambao uliashiria upya wa uoto wa mimea na maisha ya kilimo.

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.

Kulilia Tammuzi kunawakilisha ujumbe bandia wa mvua za mwisho, ambao ndio uliowakilishwa na injili ya W. W. Prescott. Kuondolewa kwa msingi wa kinabii, uliokuwa umeanza katika uasi wa mwaka 1863, ulifikia kiwango mnamo 1919 ambapo Uadventista wa Laodikia uliruhusu injili ya uongo kuanzishwa. Injili hiyo ya uongo ilitegemea kikamilifu mbinu za Uprotestanti uliopotoka. Mbunifu wake wa awali alikuwa W. W. Prescott, na kama ilivyokuwa kwa William Miller, injili ya watu hao wawili ilitegemea uelewa wao wa msingi kuhusu “ya kila siku” katika kitabu cha Danieli. Injili zote mbili zinawakilishwa katika kifungu cha 2 Wathesalonike ambako Miller aligundua kwa mara ya kwanza kwamba “ya kila siku” iliwakilisha upagani. Katika kifungu hicho kuna kundi linalowakilishwa na Miller, linaloukubali ukweli uliowasilishwa na Paulo, na kundi jingine ambalo halina upendo wa kweli.

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

Kundi moja katika siku za mwisho, linalowakilishwa na Miller, “hutambua” na kupokea mvua ya mwisho, na kundi jingine, linalowakilishwa na Prescott, hupokea udanganyifu wenye nguvu. Udanganyifu wenye nguvu wanaoupokea umetegemea injili ya uongo, ambayo si injili kabisa, na unabainisha ujumbe wa uongo wa mvua ya mwisho. Hivyo, chukizo la tatu la Ezekieli ni wanawake (makanisa ya Uadventista wa Laodikia), wakimlilia Tamuzi. Machozi yao ya majira ya kiangazi (mvua) yanakusudiwa 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.

Tofauti kati ya aina mbili za ujumbe wa mvua ya mwisho imetanda kote katika Biblia na Roho ya Unabii. Biblia mara kwa mara inaonyesha kwamba mvua huzuiliwa isiwanyeshee watu wasiotii.

> 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.

> Wanasema, Ikiwa mtu akimpa talaka mke wake, naye akaondoka kwake, akawa wa mtu mwingine, je, atamrudia tena? Je, nchi hiyo haitatiwa unajisi sana? Lakini wewe umefanya ukahaba pamoja na wapenzi wengi; ilhali urudi tena kwangu, asema Bwana. Inua macho yako kuelekea mahali pa juu, uone ni wapi ambako hukuwahi kulaliwa. Kwenye njia umeketi ukiwasubiri, kama Mwarabu jangwani; nawe umeitia nchi unajisi kwa ukahaba wako na uovu wako. Kwa sababu hiyo manyunyu yamezuiliwa, wala hakukuwa na mvua ya mwisho; nawe ulikuwa na kipaji cha uso cha kahaba, ukakataa kuona aibu. Yeremia 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.

Uadventista wa Laodikia ulianza kufanya ukahaba mwaka 1863, na tangu wakati huo manyunyu yamezuiliwa. Wanakataa kuaibika kwa uasi wao, na ukosefu huo wa unyenyekevu huleta kipaji cha kahaba, na kahaba wa unabii wa Biblia ni Upapa. Kizazi cha tatu ndiko kunakokamilishwa kazi ya mwisho ya maandalizi ya kuinamia alama ya kahaba wa Rumi. Maandalizi ya kizazi cha nne hukamilishwa katika kizazi cha tatu, kwa ujumbe bandia wa mvua ya masika. Kama ilivyokuwa kwa uasi wa 1863 na uasi wa 1888, uasi wa 1919 unaambatana na tarehe 11 Septemba 2001; maana wakati majengo ya Jiji la New York yalipoanguka, malaika mwenye nguvu wa Ufunuo kumi na nane alishuka, na mvua ya kweli ya masika ikaanza.

> “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.

> Mvua ya mwisho itanyesha juu ya watu wa Mungu. Malaika mwenye uwezo mkuu atashuka kutoka mbinguni, na dunia yote itaangaziwa kwa utukufu wake. Review and Herald, Aprili 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.

Ilipoanza mvua ya mwisho, wazee miongoni mwa Waadventista wa Laodikia hawakuitambua kuwa ni mvua ya mwisho, kwa kuwa walikuwa wamepandikizwa fikra za ujumbe wa uongo wa mvua ya mwisho, ulivyowakilishwa na Ezekieli kama wanawake wanaolia kwa ajili ya Tamusi, na katika utekelezaji wake kama ujumbe wa amani na salama.

> “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.

> “Ni wale tu wanaotembea katika nuru waliyo nayo ndiyo watakaopokea nuru kubwa zaidi. Isipokuwa tu tuwe kila siku tukisonga mbele katika kudhihirisha kwa vitendo maadili ya Kikristo yenye uhai, hatutatambua madhihirisho ya Roho Mtakatifu katika ile mvua ya mwisho. Huenda ile mvua ya mwisho inanyeshea mioyo ya watu kote kutuzunguka, lakini hatutaitambua wala kuipokea.” Ushuhuda kwa Wahudumu, 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.

Haikuwezekana kwa walinzi wa watu kutambua ujio wa mvua ya mwisho, kwa sababu injili yao ya uongo ya mvua ya mwisho bandia ilikanusha uwezekano wa udhihirisho wowote wa nguvu za Mungu kama ilivyokuwa katika enzi za zamani.

> “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.

> Kutakuwa na udhihirisho wa ajabu wa nguvu za Mungu katika makanisa, lakini hautaathiri wale ambao hawajajinyenyekeza mbele za Bwana, wala kufungua mlango wa moyo kwa kuungama na kutubu. Katika udhihirisho wa ile nguvu inayotia nuru dunia kwa utukufu wa Mungu, wao wataona tu kitu ambacho kwa upofu wao wanakidhani kuwa cha hatari, kitu kitakachoamsha hofu zao, nao watajitia nguvu kukipinga. Kwa sababu Bwana hafanyi kazi kulingana na mawazo na matarajio yao, watapinga kazi hiyo. "Kwa nini," wanasema, "tusijue Roho ya Mungu, ilhali tumekuwa katika kazi hii kwa miaka mingi?" - Kwa sababu hawakuitikia maonyo na usihi wa ujumbe wa Mungu, bali kwa ukaidi waliendelea kusema, "Mimi ni tajiri, nimeongezewa mali, wala sina haja ya chochote." Vipaji na uzoefu wa muda mrefu havitawafanya watu kuwa vyombo vya nuru, isipokuwa wajitie chini ya miale angavu ya Jua la Haki, na waitwe, na wateuliwe, na waandaliwe kwa kutiwa uwezo na Roho Mtakatifu. Watu wanaoshughulika na mambo matakatifu watakapojinyenyekeza chini ya mkono wenye nguvu wa Mungu, Bwana atawainua. Atawafanya kuwa watu wa utambuzi - watu waliotajirika kwa neema ya Roho wake. Vipengele vya tabia yao vilivyo vikali na vya ubinafsi, ukaidi wao, vitaonekana katika nuru inayong'aa kutoka kwa Nuru ya ulimwengu. "Nitakuja kwako upesi, nami nitaondoa kinara chako kutoka mahali pake, usipotubu." Ukimtafuta Bwana kwa moyo wako wote, utampata. Review and Herald, Desemba 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.

Wazee wa Ezekieli sura ya nane walikubali injili ya amani na usalama mwaka 1919, na ilipofika tarehe 11 Septemba 2001 tunda la uasi huo uliokuwa ukizidi kuongezeka lilidhihirika katika kutoweza kwao kutambua ujio wa mvua ya mwisho. Katika historia iliyoanza wakati wa mwisho mwaka 1989, Mungu alirudia harakati za Wamilleraiti kwa kila kipengele. Miller alikuwa mfano wa Eliya, na Eliya alikuwa amemwambia Ahabu kwa ukali kwamba hakutakuwa na mvua, isipokuwa kwa neno la Eliya.

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

Tutaendelea kuzingatia kizazi cha tatu cha Uadventista katika makala ijayo.

> “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.’

> "Wale ambao hawahuzuniki kwa sababu ya kushuka kwao kiroho, wala hawaombolezi kwa ajili ya dhambi za wengine, wataachwa bila muhuri wa Mungu. Bwana anawapa amri wajumbe wake, wale watu wenye silaha za kuua mikononi mwao: 'Piteni mjini nyuma yake, mkaipige; jicho lenu lisione huruma, wala msisikitike; mkatue kabisa mzee, na kijana, na mwanamwali, na watoto wachanga, na wanawake; ila msimkaribie mtu yeyote mwenye alama; na muanzie hapa patakatifu pangu. Basi wakaanza na wazee waliokuwa mbele ya nyumba.'"

> “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.

> Hapa tunaona kwamba kanisa—patakatifu pa Bwana—ndilo la kwanza kuhisi pigo la ghadhabu ya Mungu. Wale wazee, ambao Mungu aliwapa nuru kuu na ambao walikuwa wamesimama kama walinzi wa maslahi ya kiroho ya watu, waliisaliti amana yao. Walikuwa wamechukua msimamo kwamba hatupaswi kutazamia miujiza na udhihirisho ulio dhahiri wa nguvu za Mungu kama siku za kale. Nyakati zimebadilika. Maneno haya yanaimarisha kutokuamini kwao, nao husema: Bwana hatatenda mema, wala hatatenda mabaya. Yeye ni mwenye rehema mno kiasi kwamba hawezi kuwatembelea watu wake kwa hukumu. Hivyo 'Amani na salama' ni kilio cha watu ambao hawatapaza tena sauti yao kama tarumbeta kuwaonyesha watu wa Mungu maasi yao, na nyumba ya Yakobo dhambi zao. Hawa mbwa bubu waliokataa kubweka ndio wanaopokea kisasi cha haki cha Mungu aliyechukizwa. Wanaume, wanawali, na watoto wadogo wote wanaangamia pamoja.

> “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.

> Machukizo yaliyowafanya waaminifu kuugua na kulia yalikuwa yale tu yaliyoweza kutambuliwa na macho yenye mipaka ya kibinadamu; lakini dhambi mbaya zaidi, zile zilizochochea wivu wa Mungu aliye safi na mtakatifu, hazikufunuliwa. Mchunguzi mkuu wa mioyo anajua kila dhambi ifanywayo kwa siri na watenda maovu. Watu hawa hujiona wako salama katika udanganyifu wao, na kwa sababu ya Uvumilivu Wake husema kwamba Bwana haoni, kisha hutenda kana kwamba ameitelekeza dunia. Lakini Yeye atagundua unafiki wao na atazifichua mbele ya wengine zile dhambi walizokuwa waangalifu sana kuzificha.

> “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.

> Hakuna lolote kati ya ubora wa cheo, hadhi, au hekima ya kidunia, wala nafasi katika utumishi mtakatifu, linaloweza kuwalinda watu wasisaliti kanuni wanapoachwa kufuata mioyo yao ya udanganyifu. Wale waliodhaniwa kuwa wenye stahili na wenye haki huonekana kuwa vinara wa uasi wa imani, na kuwa mifano ya kutojali na ya kutumia vibaya rehema za Mungu. Mkondo wao mwovu Yeye hatouvumilia tena, na katika hasira Yake anawatendea bila huruma.

> “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.

> Ni kwa kusita kwamba Bwana huondoa uwepo wake kwa wale ambao wamebarikiwa kwa nuru kuu na ambao wamehisi nguvu ya neno katika kuwahudumia wengine. Waliwahi kuwa watumishi wake waaminifu, waliojaliwa uwepo wake na uongozi wake; lakini walimwacha Yeye, wakawapotosha wengine, na hivyo wakawekwa chini ya ghadhabu ya Mungu. Shuhuda, juzuu ya 5, uk. 211, 212.

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