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# The Book of Daniel - Number Eighty-Three

Incwadi kaDaniyeli - Inani Lamashumi Asibhozo anesiThathu

The Four Generations of Laodicean Adventism: Unraveling the Escalating Abominations

Izizukulwana Ezine ze-Adventism yaseLawodike: Ukuhlalutya Amasikizi Amandayo

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.

Isahluko sesibhozo sikaHezekile sibeka phambi kwethu amasikizi amane andayo, amele izizukulwana ezine zobu-Adventist baseLawodike. Uvukelo luka-1863 lwavelisa inkohliso yeetafile ezimbini zikaHabakuki, kanye njengokuba uAron wavelisa umfanekiso wobukhwele oyinkohliso, ngethole lakhe legolide, kanye ngelo xesha uThixo wayenikela kuMoses iitafile ezimbini zeMithetho eliShumi. Akuba ubu-Adventist baseLawodike buqalile umsebenzi wokususa iinyaniso ezisisiseko, njengoko zimelwe ephupheni likaWilliam Miller, ubunkokeli besizukulwana sokuqala baqalisa ukwala igunya leBhayibhile, baza emva koko bala noMoya wesiProfeto. Uvukelo lwalukhule lwafikelela kwinqanaba apho ubuthwasitwasi bukaKellogg (ipantheyizim), bangena kwimbali yabo kanye ngaphambi ko-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.

Ngexesha lovukelo lwango-1888, ubumoya obabumelwe ngamagumbi emifanekiso kaHezekile bafikelela kwinqanaba apho izithunywa zaseMinneapolis, nomprofetikazi kwanaye noMoya oyiNgcwele, bagatywayo.

> “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.

> “Sibonile kumava ethu ukuba xa iNkosi ithumela imitha yokukhanya isuka emnyango ovulekileyo wengcwele isiya ebantwini baYo, uSathana uvuselela iingqondo zabaninzi. Kodwa isiphelo asikafiki. Kuya kubakho abo baya kukuchasa ukukhanya baze bacinezele abo uThixo abenze imijelo yaKhe yokudlulisa ukukhanya. Izinto zokomoya aziqondwa ngokomoya. Abalindi abahambanga ngenyathelo elinye nokuvuleka kolwalathiso lukaThixo, yaye umyalezo wokwenyaniso othunyelwe livela ezulwini nabathunywa bawo bayagculelwa.”

> “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.

> “Kuya kuphuma kule ntlanganiso amadoda athi ayalazi inyaniso, kanti aqokelela emiphefumlweni yawo iingubo ezingalukiwanga kumqamelo wezulu. Umoya awamkele apha uya kuhamba nawo. Ndiyangcangcazela ngenxa yekamva lomsebenzi wethu. Abo bangayi kuthi kule ndawo banikele kubungqina uThixo abunikiweyo baya kulwa nabazalwana babo uThixo abasebenzisayo. Baya kwenza kube nzima kakhulu, xa kufika amathuba apho banokuqhubekisela phambili nangaphambili olo hlobo lunye lwemfazwe abathe ukuza kuthi ga ngoku balubandakanyayo. La madoda aya kuba namathuba okuqiniseka ukuba ebewalwa noMoya oyiNgcwele kaThixo. Abanye baya kuqiniseka; abanye baya kubambelela ngokuqinileyo kumoya wabo. Abayi kufela ubuqu baze bavumele iNkosi uYesu ingene ezintliziyweni zabo. Baya kulahleka ngakumbi nangakumbi de bangabi nako ukwahlula inyaniso nobulungisa. Baya kuthi, phantsi komnye umoya, bafune ukubeka phezu komsebenzi imilo uThixo angayi kuyamkela; yaye baya kuzama ukubonakalisa iimpawu zikaSathana ngokuthabatha ulawulo lweengqondo zabantu, baze ngaloo ndlela balawule umsebenzi nenkonzo kaThixo.”

> “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.

> “Ukuba abazalwana bethu babede bazile ukutya, bathandaza, baza bazithoba iintliziyo zabo phambi koThixo kule ntlanganiso, baza bahlala phantsi ngokuzola ukuze baphande iziBhalo kunye, ngoko uThixo wayeya kuba uzukisiwe. Kodwa umoya wokucalula owaziswa kuloo ntlanganiso walivala ucango kweyona ntsikelelo ityebileyo kaThixo, yaye abo babenalo loo moya abasayi kuba kwimeko elungileyo yokubona ukukhanya bade baguquke phambi koThixo baze babe nokuqonda okuthile ngendlela abasondela ngayo ekwenzeni indelelo kuMoya oyiNgcwele nasekubeni nomnye umoya.” The 1888 Materials, 832.

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

Emva kowe-1888, uDade White “wangcangcazela ngekamva” lebandla likaThixo nomsebenzi waKhe. Wabona ukuba loo ntlanganiso yayiza kuvelisa ukuqhubeka kwemfazwe yokomoya phakathi kwamadoda awayeziinkokeli zobu-Adventism baseLawodike, yaye impikiswano “ye-daily” ibubungqina bokuba iziprofeto zakhe zazaliseka kanye kweso sizukulwana. Ngelo xesha kwaqhutywa imfazwe ngamadoda angazange “avume ubungqina uThixo awayebunike” ukuqinisekisa “umyalezo nabathunywa abathunyelwe livela ezulwini,” yaye loo madoda alwa “noMoya oyiNgcwele kaThixo.” Isizukulwana sesibini sabukela njengoko indlu yokupapasha nesibhedlele sonyango zatshiswa zada zatsho phantsi ngumlilo womgwebo kaThixo.

> “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.

> “Namhlanje ndifumene ileta evela kuMdala uDaniells malunga nokutshatyalaliswa kweofisi ye-Review ngomlilo. Ndiziva ndilusizi kakhulu xa ndicinga ngelahleko enkulu emsebenzini. Ndiyazi ukuba eli limeko limele ukuba lixesha elinzima kakhulu kubazalwana abaphethe umsebenzi nakubasebenzi beofisi. Ndibandezeleka kunye nabo bonke ababandezelekileyo. Kodwa iindaba ezilusizi azindothusanga, kuba emibonweni yasebusuku ndibone ingelosi imi inekrele elinjengomlilo elolulwe phezu kweBattle Creek. Ngaxa lithile, emini, ngoxa ipeni yam ibisandleni sam, ndalahlekelwa kukuqonda, yaye kwabonakala ngathi eli krele lomlilo lijika kuqala kwelinye icala, lize ke lijike kwelinye. Intlekele yabonakala ilandela intlekele kuba uThixo wayehlaziswa ngamacebo abantu okuziphakamisela nokuzizukisa.”

> “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.

> “Ngale ntsasa ndakhuthazeka emthandazweni onzulu wokuba iNkosi ibakhokele bonke abo banxulumene neofisi ye-Review and Herald ukuba benze uphando oluzimisileyo, ukuze babone apho bengayihoyanga khona imiyalezo emininzi uThixo ayinikeleyo.

> “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.’

> “Kwithuba eladlulayo abazalwana abaseofisini yeReview bandicela icebiso lam malunga nokwakhiwa kwesinye isakhiwo. Ndathi ngelo xesha ukuba abo babexhasa ukongezwa kwesinye isakhiwo kwi-ofisi yeReview and Herald, ukuba ikamva belityhilwe phambi kwabo, ukuba babenokubona oko kuya kubakho eBattle Creek, bebengayi kuba nantandabuzo ngokumisa esinye isakhiwo apho. UThixo wathi: ‘Ilizwi lam liye ladelelwa; yaye ndiya kujika ndize ndibhukuqe.’”

> “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.

> “Kwinkomfa Enkulu eyayibanjelwe eBattle Creek ngowe-1901, iNkosi yanika abantu baYo ubungqina bokuba Yayibabizela enguqukweni. Iingqondo zagwetywa, neentliziyo zachukumiseka; kodwa umsebenzi opheleleyo awuzange wenziwe. Ukuba iintliziyo ezinenkani zabe zaphuka ngoko zaguquka phambi koThixo, bekuya kubonakala enye yezona mbonakaliso zinkulu zamandla kaThixo ezakha zabonwa. Kodwa uThixo akazange azukiswe. Ubungqina boMoya waKhe abuzange buphulaphulwe. Abantu abazange bazahlule kwiinkqubo ezazichasene ngokucacileyo nemigaqo yenyaniso nobulungisa, ekufuneka ihlale igcinwa emsebenzini weNkosi.

> “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.

> “Imiyalezo eya kwibandla lase-Efese naya kwibandla laseSardesi iye yaphindwa kum kaninzi ngulo Undinika imiyalelo ngenxa yabantu baKhe. ‘Bhala kwingelosi yebandla lase-Efese, uthi; Utsho lowo ubambe iinkwenkwezi ezisixhenxe esandleni saKhe sokunene, ohamba phakathi kwezibane zegolide ezisixhenxe; Ndiyayazi imisebenzi yakho, nokubulaleka, nomonde wakho, nokuba ungenakubathwala abakhohlakeleyo; wabavavanya abo bazibiza ngokuba ngabapostile, bengenjalo, wabafumana bengamaxoki; wanyamezela, unomonde, wasebenza ngenxa yegama laM, akadinwa. Noko ke ndinento ngakuwe, ngokuba ulushiyile uthando lwakho lokuqala. Khumbula ke apho uwe khona, uguquke, wenze imisebenzi yokuqala; hleze ndize kuwe kamsinya, ndilususe isiphatho sezibane sakho endaweni yaso, ukuba akuguquki.’ ISityhilelo 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.

> “‘Kwaye ubhalele ingelosi yebandla laseSardes, uthi; Utsho yena oneMimoya esixhenxe kaThixo, neenkwenkwezi ezisixhenxe, ukuthi, Ndiyayazi imisebenzi yakho, ukuba unegama lokuba uyaphila, kanti ufile. Phaphama, uqinise izinto eziseleyo, ezilungele ukufa; kuba andiyifumananga imisebenzi yakho igqibelele phambi koThixo. Khumbula ke ngoko indlela owamkela noweva ngayo, ubambelele kuyo, uguquke. Ukuba ke ngoko akuyi kuphaphama, ndiya kuza phezu kwakho njengesela, yaye awuyi kwazi ukuba ndiza kufika phezu kwakho ngeliphi na ilixa.’ IsiTyhilelo 3:1–3.

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

> “Sibona ukuzaliseka kwezi zilumkiso. Akuzange ngaphambili izibhalo zizaliseke ngokungqongqo ngakumbi kunokuba ezi zizalisekile.”

> “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.

> “Abantu banokwakha ezona zakhiwo ziqinileyo, ezakhiwe ngononophelo olukhulu, nezingatshiyo ngumlilo, kodwa ukuchukumisa nje kube kanye kwesandla sikaThixo, intlantsi enye evela ezulwini, kuya kutshayela kumke yonke indawo yokusabela.

> “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.

> “Kuye kwabuzwa ukuba ndinalo na naliphi icebiso endinokulinika. Sele ndilinikele icebiso uThixo andinike lona, ndinethemba lokuthintela ukuwa kwekrele elivuthayo elalixhonywe phezu kweBattle Creek. Ngoku ke oko bendikoyika kufikile—iindaba zokutsha kwesakhiwo se-Review and Herald. Zathi zakufika ezi ndaba, andaziva ndothukile, yaye ndandingena mazwi okuthetha. Oko bendimele ndikutshilo ngamaxesha ngamaxesha ngezilumkiso akuzange kube nampembelelo ngaphandle kokuqinisa iintliziyo zabo bakuvayo, yaye ngoku ndinokuthi kuphela: Ndilusizi kakhulu, ndilusizi ngokwenene kakhulu, ukuba kwakuyimfuneko ukuba esi sibetho size. Kunikiwe ukukhanya okwanele. Ukuba bekusetyenzwe ngokokukhanya oko, bekungayi kufuneka kukhanya kungakumbi.” Testimonies, umqulu 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.

Isizukulwana sesibini soBu-Adventist sasingeloloyiso, yaye ekuzalisekeni kukaHezekile isahluko sesibhozo, imvukelo yaqhubeka kuphela isanda ngamandla.

> “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.

> “Ngemiyalezo ebhaliweyo nangomlilo iNkosi ivakalisile ukuba ifuna abantu bayo baphume eBattle Creek. Ngamana uThixo angasinceda silive ilizwi lakhe. Ngaba akuthethi nto na kuthi ukuba amaziko ethu amabini amakhulu eBattle Creek atshatyalaliswa ngumlilo? Ningathi, ‘Kodwa iSanitarium entsha inezigulana ezininzi.’ Ewe; kodwa nokuba bekukho amawaka amaninzi ezigulana apho, oko bekungayi kuba yingxoxo exhasa ukuba abantu bethu bakhe amakhaya eBattle Creek, baze bazinze khona.”

> “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.

> “Izilingo ziyanda. Abantu bayakwala ukukhanya uThixo akuthumele kwiBungqina boMoya wakhe, yaye bakhetha ukuziqambela kwabo namacebo abo. Ngaba abantu baya kuqhubeka bezahlula kuThixo? Ingaba kufuneka atyhile ukungakholiseki kwakhe ngendlela ephawuleka ngakumbi kunaleyo sele eyenzile?” Pamphlets, SpTB06, 45.

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

Abantu babekhetha “amacebo abo, nezicwangciso zabo siqu,” njengoko kwakumelwe ngabadala abangamashumi asixhenxe kumagumbi emifanekiso kaHezekile isahluko sesibhozo, abababhengeza besithi, “INkosi ayisiboni.” INkosi yavusa umprofetikazi yaza yamnika “imibono evulekileyo” kanye iminyaka emashumi mane, kwada kwangowe-1884. Wabeka utyikityo lwaKhe phezu kwesi sipho, kuba Yena wasinika wasigqibezela kwisixeko esibizwa ngokuba yiPortland, yaye wasinika iminyaka emashumi mane. Kanye phambi kokuyekiswa “kwemibono evulekileyo” amadoda amadala aqalisa ukutyhafisa igunya leBhayibhile nelikaMoya weSiprofeto ngowe-1881 nango-1882. “Imibono evulekileyo,” ke ngoko, yaphela ngowe-1884, yaye kwiminyaka emine imvukelo kaKora, kaDatan, neka-Abhiram yaphindwa kwiNkomfa Jikelele ka-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.

Uvukelo luka-1888 lwavelisa ukunyuka kovukelo olwabangela ukuba kubonakale ukungenelela kukaThixo ngokuthe ngqo kwimbali ye-Adventism yaseLawodikea xa Watshisa umsebenzi wokupapasha nomsebenzi wezempilo. Kanti ke ezo zigwebo zithe ngqo azizange ziluthintele uvukelo olwalusele luqhuba. Ngo-1919, kwaqhutywa iNkomfa yeBhayibhile, apho omnye wabavukeli abaphambili besizukulwana sesibini, uWilliam Warren Prescott, ingcali yezenkolo eyafundiswa kwiiyunivesithi zobuProtestanti obuwexukileyo, owayeyinkokeli ephambili ekutyhaleleni phambili imbono kaSathana eyayisithi “the daily” imele umsebenzi kaKristu wasengcweleni, wanikela uthotho lweentetho.

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.

Imbali yabonisa ukuba kule nkomfa yeBhayibhile ngo-1919, uPrescott wazisa ivangeli eyayiquka ukususwa kwayo yonke imfundiso yomlayezo wesiprofeto wamaMillerite. Waze wazama nokususa iintsuku ezingamawaka amabini anamakhulu amathathu, kodwa akakwazanga ukuphumelela kuloo mzamo. Noko kunjalo, wazisa ivangeli eyayingenanto kwaphela yokuqonda kwesiprofeto kwamaMillerite. Ivangeli yakhe yaliwa entlanganisweni, kodwa sekunjalo ezo nkokeli ziyimfama zagqiba ekubeni zithabathe olo luhlu lweentetho zakhe zize zilwakhe lube yincwadi enesihloko esithi, IMfundiso kaKristu. Loo ncwadi yaba ngumfuziselo wokufika kwesizukulwana sesithathu sobu-Adventism baseLawodike.

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.

Incwadi imele enye ivangeli eyahlukileyo kwivangeli yamaMillerite yesahluko sesibini sikaHabakuki, yaye uPawulos usazisa ukuba enye ivangeli ayisiyovangeli konke konke.

> 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.

> Ndiyamangaliswa kukuba nisuke ngokukhawuleza kangaka kuLowo wanibizelayo elubabalweni lukaKristu, naya kwenye ivangeli: engeyiyo enye kambe; kodwa kukho abathile abaniphazamisayo, befuna ukugqwetha ivangeli kaKristu. Kodwa nokuba sithi thina, nokuba sisithunywa sezulu, sishumayele kuni nayiphi na enye ivangeli, eyahlukileyo kunaleyo sayishumayelayo kuni, makaqalekiswe. Njengoko besesitshilo ngaphambili, ndiyatsho ngoku kwakhona ukuthi, Ukuba nabani na eshumayela kuni enye ivangeli, eyahlukileyo kunaleyo namkelwayo, makaqalekiswe. Galati 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.

Isizukulwana sesithathu soBu-Adventism simelwe lisikizi lesithathu likaHezekile apho abafazi belilela uTammuz. UTammuz wayenguthixo waseMesopotamiya owayenxulunyaniswa nokuchuma kunye nemijikelo yezityalo. UTammuz ngamanye amaxesha wayeboniswa njengomalusi okanye njengomfana oselula, enxulunyaniswa nokutshintsha kwamaxesha onyaka kunye nokukhula kwezityalo zasemasimini. Ukufa kukaTammuz nokuvuka kwakhe okwalandelayo kwakunxulunyaniswa nekhalenda yezolimo. Ngokokubalisa kweentsomi, uTammuz wayesifa okanye anyamalale ngeenyanga zasehlotyeni, nto leyo eyayithathwa njengomfuziselo wokubuna kwezityalo ngexesha elishushu nelomileyo. Ukulilela uTammuz kwakulisiko lokuzila elalibandakanya ukukhala ngokufa okanye ngokunyamalala kukaTammuz ngeenyanga zasehlotyeni, kulandelwe luvuyo ngenxa yokuvuka kwakhe, olwalufuzisela ukuvuseleleka kwezityalo nobomi bezolimo.

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.

Ukulilela uTammuzi kumela umyalezo wemvula yamva wobuxoki, nto leyo kanye eyayimelwe yivangeli likaW. W. Prescott. Ukususwa kwesiseko sesiprofeto, okwaqala kwimvukelo ka-1863, kwafikelela kwinqanaba ngo-1919, apho ubu-Adventism baseLawodike bavumela ukuba ivangeli yobuxoki imiselwe. Loo vangeli yobuxoki yayisekelwe ngokupheleleyo phezu kwendlela yokusebenza yoBuProtestanti obuwexukileyo. Umyili walo wokuqala yayinguW. W. Prescott, yaye njengoko kwakunjalo ngoWilliam Miller, ivangeli yamadoda omabini yayisekelwe ekuqondeni kwawo okusisiseko “kwedini lemihla ngemihla,” encwadini kaDaniyeli. Zombini ezi vangeli zimelwe kwisiqendu sika-2 Tesalonika apho uMiller waqala ukufumanisa khona ukuba “idini lemihla ngemihla” lalimela ubuhedeni. Kweso siqendu kukho udidi olumelwe nguMiller, olwamkela inyaniso eyavezwa nguPawulos, kwanolu olunye udidi olungenalo uthando lwenyaniso.

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.

Udidi olunye ngemihla yokugqibela, olumelwe nguMiller, “luyaqonda” luze lwamkele imvula yasemva kwexesha, kanti olunye udidi, olumelwe nguPrescott, lwamkela inkohliso enamandla. Inkohliso enamandla abayamkelayo isekelwe kwivangeli yobuxoki, engeyovangeli kwaphela, yaye ichaza umyalezo wobuxoki wemvula yasemva kwexesha. Ngoko ke, isikizi sesithathu sikaHezekile ngabafazi (iicawa zobu-Adventism baseLawodike), abalilela uTamuzi. Iinyembezi zabo zasehlotyeni (imvula), zimele ukuvelisa isiqhamo sovuno.

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.

Umahluko phakathi kweentlobo ezimbini zomyalezo wemvula yasekupheleni ugqugqisa kuyo yonke iBhayibhile nakuMoya woBuprofeti. IBhayibhile iphinda-phinda ibonakalise ukuba imvula iyabanjwa kubantu abangathobeliyo.

> 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.

> Bathi, Ukuba indoda imlahla umfazi wayo, aze emke kuyo, abe ngowenye indoda, ingabuya na kuye kwakhona? elo lizwe aliyi kungcoliseka kakhulu na? Ke wena uhenduke warhalela abathandi abaninzi; ukanti buya ubuyele kum, utsho uYehova. Phakamisa amehlo akho uye ezindaweni eziphakamileyo, ubone apho ungazange ulalelwe khona. Ecaleni kweendlela ubuhleli ulindile ngenxa yabo, njengomArabhi entlango; walungcolisa ilizwe ngobuhenyu bakho nangobungendawo bakho. Ngenxa yoko izantyalantyala zemvula zibanjwe, akwabakho mvula yasemva kwexesha; kodwa wawunebunzi lehenyukazi, wala ukuba neentloni. Yeremiya 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.

Ubu-Adventism baseLawodike baqalisa ukuzithengisa ngobuhenyu ngo-1863, yaye ukususela ngelo xesha izihlambi zemvula ziye zabanjwa. Bayala ukuba neentloni ngemvukelo yabo, yaye oko kunqongophala kokuthobeka kuvelisa ibunzi lehenyukazi, yaye ihenyukazi yesiprofeto seBhayibhile bubupopu. Isizukulwana sesithathu kulapho umsebenzi wokugqibela wokulungiselela ukuqubuda kuphawu lwehenyukazi laseRoma uzalisekiswa khona. Ukulungiselelwa kwesizukulwana sesine kufezekiswa kwisizukulwana sesithathu, ngomyalezo wobuxoki wemvula yasemva kwexesha. Njengakwimvukelo ka-1863, nakwimvukelo ka-1888, imvukelo ka-1919 ihambelana noSeptemba 11, 2001, kuba xa izakhiwo zeSixeko saseNew York zawa ngelo xesha, ingelosi enamandla yeSityhilelo ishumi elinesibhozo yehla, yaza imvula yasemva kwexesha yokwenyaniso yaqalisa.

> “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 yamva nje iza kunetha phezu kwabantu bakaThixo. Ingelosi enamandla iya kwehla ivela ezulwini, lize ihlabathi lonke likhanyiswe bubuqaqawuli bayo.” Review and Herald, April 21, 1891.

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

Xa yaqalayo imvula yasemva, amadoda amadala e-Adventism yaseLaodike ayengayi kuyazi njengemvula yasemva, kuba ayefundiswe ngamandla ngomyalezo wobuxoki wemvula yasemva, omelwe nguHezekile njengabafazi abalilela uTamuzi, yaye ekusetyenzisweni ungumyalezo woxolo nokhuseleko.

> “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.

> “Kuphela ngabo baphila ngokokukhanya abanako abaya kwamkela ukukhanya okukhulu ngakumbi. Ngaphandle kokuba imihla ngemihla siqhubela phambili ekubonakaliseni iimpawu zobuKristu ezisebenzayo, asisayi kuziqonda izibonakaliso zoMoya oyiNgcwele emvuleni yasekupheleni. Inokuba iyana phezu kweentliziyo ezisingqongileyo macala onke, kodwa thina asiyi kuyibona ngokucacileyo, okanye siyamkele.” Testimonies to Ministers, 507.

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

Kwakungenakwenzeka ukuba abagcini babantu bakuqonde ukufika kwemvula yamva, kuba ivangeli yabo yobuxoki yemvula yamva yobuxoki yakhanyela ukuba kunokubakho naluphi na ubonakaliso lwamandla kaThixo olunjengolo lwalukho kumaxesha angaphambili.

> “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.

> “Kuya kubakho emabandleni ukubonakaliswa okumangalisayo kwamandla kaThixo, kodwa akuyi kusebenza phezu kwabo bangazithobanga phambi kweNkosi, baza baluvule ucango lwentliziyo ngokuvuma izono nangoguquko. Ekubonakalisweni kwaloo mandla akhanyisa umhlaba ngozuko lukaThixo, baya kubona kuphela into ethi, ekumfamekeni kwabo, bayicinge iyingozi, into eya kuvusa uloyiko lwabo, baze baziqinise ukuze bayichase. Ngenxa yokuba iNkosi ingasebenzi ngokweengcamango zabo nangokwezinto abazilindeleyo, baya kuwuchasa umsebenzi. ‘Kutheni,’ batsho, ‘singamele na thina ukumazi uMoya kaThixo, ekubeni sele sikulo msebenzi iminyaka emininzi kangaka?’—Kungenxa yokuba bengazange basabele kwizilumkiso, kwizibongozo zemiyalezo kaThixo, kodwa batsho ngokuqhubekayo besithi, ‘Ndisisityebi, ndandisiwe zizinto, yaye andiswele nto.’ Italente, namava amade, akayi kubenza abantu babe yimijelo yokukhanya, ngaphandle kokuba bazibeke phantsi kwemitha eqaqambileyo yeLanga loBulungisa, baze babizwe, bakhethwe, balungiswe ngokuxhotyiswa nguMoya oyiNgcwele. Xa abantu abaphatha izinto ezingcwele bezithoba phantsi kwesandla esinamandla sikaThixo, iNkosi iya kubaphakamisa. Iya kubenza babe ngabantu bokuqonda—abantu abazizityebi ngobabalo loMoya wayo. Iimpawu zabo zesimilo ezomeleleyo nezobuzingqololo, inkani yabo, ziya kubonakala ekukhanyeni okuphuma kuKhanya lwehlabathi. ‘Ndiya kuza kuwe kamsinyane, ndilisuse isiphatho sakho sesibane endaweni yaso, ngaphandle kokuba uguquke.’ Ukuba niyifuna iNkosi ngentliziyo yenu yonke, iya kufunyanwa nini.” Review and Herald, December 23, 1890.

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

Amadoda amakhulu akuHezekile isahluko sesibhozo amkela ivangeli loxolo nokhuseleko ngowe-1919, yaye xa kwafika uSeptemba 11, 2001 isiqhamo saloo mvukelo inyukayo sabonakaliswa kukungakwazi kwawo ukuqonda ukufika kwemvula yangasemva. Kwimbali eqala ngexesha lesiphelo ngowe-1989, uThixo wayiphinda intshukumo yamaMillerite ngokuchanekileyo ngokupheleleyo. UMiller wayeluphawu lukaEliya, yaye uEliya wayemxelele ngokungqongqo uAhabhi ukuba kwakungayi kubakho mvula, ngaphandle kwelizwi likaEliya.

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

Siza kuqhubeka nokuqwalasela kwethu isizukulwana sesithathu sobu-Adventist kwinqaku elilandelayo.

> “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.’

> “Udidi olungaziva lusentlungwini ngenxa yokwehla kwalo ngokwasemoyeni, nolungaziliyo ngenxa yezono zabanye, luya kushiywa lungenatywina likaThixo. INkosi iyabayalela abathunywa Bayo, amadoda anezixhobo zokubulala ezandleni zawo: ‘Hambani emveni kwakhe phakathi komzi, nibulale; malingasindisi iliso lenu, ningabi nanceba; batshabalaliseni kuphele, abadala nabaselula, iintombi, nabantwana abancinane, nabafazi; kodwa musani ukusondela nakuwuphi na umntu okuphezu kwakhe uphawu; yaye qalani engcweleni Yam. Baza ke baqala ngamadoda amakhulu ayengaphambi kwendlu.’”

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

> “Apha siyabona ukuba ibandla—ingcwele yeNkosi—laba lelokuqala ukuva isibetho sengqumbo kaThixo. Amadoda amakhulu, abo uThixo wayebanike ukukhanya okukhulu, nabemi njengabagcini bemidla yokomoya yabantu, ayekreqeza ukuthembeka abebekubekelwe. Ayethabathe isikhundla sokuba akusafuneki silindele imimangaliso nokubonakalaliswa okucacileyo kwamandla kaThixo njengakwimihla yangaphambili. Amaxesha atshintshile. La mazwi aqinisa ukungakholwa kwawo, aze athi: INkosi ayiyi kwenza kulungileyo, ayiyi kwenza nobubi. Inenceba kakhulu ukuba ihambele abantu bayo ngomgwebo. Ngaloo ndlela ‘Uxolo nonqabiseko’ sisikhalo esiphuma emadodeni angasayi kuphinda aphakamise ilizwi lawo njengexilongo ukuze abonise abantu bakaThixo izikreqo zabo nendlu kaYakobi izono zayo. Ezi zinja ezizizimumu ezingafunanga ukukhonkotha zezona ziva impindezelo elungileyo kaThixo okhubekileyo. Amadoda, iintombi, nabantwana abancinane bonke batshabalala kunye.”

> “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.

> “Amasikizi abathe abathembekileyo babencwina bekhala ngawo yayingawo kuphela awayenokubonwa ngamehlo anomda, kodwa ezona zono zimbi kakhulu, ezo zazivusa umona kaThixo onyulu nongcwele, zazingatyhilwanga. UMhloli omkhulu weentliziyo uyasazi sonke isono esenziwa emfihlekweni ngabenzi bobugwenxa. Aba bantu baya kuziva bekhuselekile kwiinkohliso zabo baze, ngenxa yokunyamezela kwaKhe ixesha elide, bathi iNkosi ayiboni; baze ke benze ngokungathi Ulishiyile ihlabathi. Kodwa Uya kuyityhila inkohliso yabo, aze avule phambi kwabanye ezo zono ababelumke kakhulu ukuzifihla.”

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

> “Akukho ukongama kwesidima, isikhundla, okanye ubulumko behlabathi, akukho sikhundla eofisini engcwele, okunokubagcina abantu ekubingeleleni umgaqo xa beshiywe kwiintliziyo zabo ezikhohlisayo. Abo baye bathatyathwa njengabafaneleyo nabangamalungisa babonakala bengabaholi abaphambili bokuwexuka nokuba yimizekelo yokungakhathali nasekusetyenzisweni gwenxa kweenceba zikaThixo. Indlela yabo yobungendawo akayi kuphinda ayinyamezele, yaye ngomsindo waKhe ubaphatha engenanceba.

> “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.

> “INkosi irhoxa ngobunqena ubukho bayo kwabo basikelelweyo ngokukhanya okukhulu, nabaye bawava amandla elizwi ekukhonzeni abanye. Babekade bengabakhonzi bayo abathembekileyo, bexelwe ubabalo ngobukho bayo nangesikhokelo sayo; kodwa bemka kuyo baza bakhokelela abanye ekulahlekeni, ngoko ke babekwa phantsi kokungakholiswa nguThixo.” Testimonies, volume 5, 211, 212.

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