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# The Book of Daniel - Number Eighty-Eight

Incwadi kaDaniyeli - Inani Lamashumi Asibhozo Anesibhozo

Unmasking the False Latter Rain: The Prophetic Journey from September 11, 2001

Ukubhenca IMvula Yamva Yobuxoki: Uhambo Lobuprofeti oluvela kuSeptemba 11, 2001

Author

Jeff Pippenger

Published

February 21, 2024

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The testing process that begins when the angel descends is represented by the test of whether to take the book out of the angel’s hand and eat it. Those that did choose to eat the message were then destined for a disappointment where the group who refused to eat were left behind. The little book that was to be eaten represented an “increase of knowledge” of the message that had first been unsealed at “the time of the end” at either 1798 or 1989, and then later formalized into a message that would hold the generation then alive accountable to the light of the increased knowledge. In either history, once the prophecy of Islam was fulfilled, then the message to be eaten in the angel’s hand was either received or rejected. If the message represented by the book is rejected, those who do so, and still seek to uphold the profession of still being the chosen of God, are forced to produce a counterfeit latter rain message.

Inkqubo yokuvavanywa eqala xa ingelosi isihla imelwe luvavanyo lokuba kuthathwe na incwadi esandleni sengelosi kuze kudliwayo. Abo bakhetha ukuyidla loo myalezo babemiselwe ke ukuphoxeka, ngoxa iqela elalila ukutya lashiywa ngasemva. Incwadi encinane eyayiza kudliwa yayingumfuziselo “wokwanda kolwazi” lomyalezo owathi waqala wavulwa amatywina awo “ngexesha lokuphela” nokuba kungowe-1798 okanye owe-1989, waza kamva waqulunqwa waba ngumyalezo owawuza kubamba isizukulwana esasiphila ngelo xesha sinoxanduva ngokokukhanya kolwazi olwandisiweyo. Kuzo zombini ezo zembali, emva kokuba isiprofeto samaSilamsi sizalisekisiwe, ngoko umyalezo owawufanele ukudliwa esandleni sengelosi wamkelwa okanye walahlwa. Ukuba umyalezo omelwe yincwadi uyaliwa, abo benza oko, besaqhubeka befuna ukuxhasa ibango lokuba basengabanyuliweyo bakaThixo, banyanzeleka ukuba bavelise umyalezo wemvula yasemva wobuxoki.

On September 11, 2001 the past rebellions of the generations of Adventism were again made testing issues. Habakkuk chapter two identifies a debate that occurs in the prophetic history represented therein, which is a parallel prophetic line to the parable of the ten virgins. When the watchman asked what he shall answer in the history of the parable of the ten virgins, he was commanded to “write the vision, and make it plain upon tables.” The watchmen of Millerite history produced the 1843 chart in 1842, and its production became a waymark. It was the “vision” of Habakkuk two, that had been made plain upon tables that was to speak at the end.

NgoSeptemba 11, 2001, iimvukelo zangaphambili zezizukulwana ze-Adventism zaphinda zenziwa imiba yovavanyo. Isahluko sesibini sikaHabakuki sichaza impikiswano eyenzeka kwimbali yesiprofeto emelwe apho, engumgca wesiprofeto ohambelanayo nomzekeliso weentombi ezilishumi. Xa umlindi wabuza ukuba makaphendule athini kwimbali yomzekeliso weentombi ezilishumi, wayalelwa ukuba “ubhale umbono, uwenze ucace emacwecweni.” Abalindi bembali yamaMillerite bavelisa itshathi ka-1843 ngowe-1842, yaye ukuveliswa kwayo kwaba luphawu lwendlela. Yayingu “mbono” kaHabakuki 2, owawenziwe wacaca emacwecweni, owayemele uthethe ekugqibeleni.

Shortly after September 11, 2001 those who recognized the activity of Islam of the third woe, were led to return to Jeremiah’s “old paths,” and to walk therein. Those “old paths” identified that the three woes of Revelation chapter eight, verse thirteen represented the prophetic role of Islam. Immediately thereafter, Future for America began to reproduce the two charts of Habakkuk chapter two at the very same point in the parallel history of the Millerites, the two charts were set forth as a waymark, which had been represented by the production of the 1843 chart, in 1842.

Kungekudala emva koSeptemba 11, 2001, abo baqonda umsebenzi wobuSilamsi besibetho sesithathu, bakhokelwa ukuba babuyele “kwiindlela zamandulo” zikaYeremiya, bahambe kuzo. Ezo “ndlela zamandulo” zachonga ukuba izibetho ezithathu zeSityhilelo isahluko sesibhozo, ivesi yeshumi elinesithathu, zazimela indima yesiprofeto yobuSilamsi. Kwangoko emva koko, iFuture for America yaqalisa ukuvelisa kwakhona iitshathi ezimbini zikaHabakuki isahluko sesibini kanye kuloo ndawo inye kwimbali ehambelanayo yamaMillerite, apho ezo tshathi zimbini zabekwa njengophawu lwendlela, olwalumelwe kukuveliswa kwetshathi ka-1843, ngowe-1842.

> “In May, 1842, a General Conference was convened in Boston, [Massachusetts]. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.

> “NgoMeyi, 1842, kwabizelwa iNkomfa Jikelele eBoston, [Massachusetts]. Ekuvulweni kwale ntlanganiso, abazalwana uCharles Fitch noApollos Hale, baseHaverhill, bazisa iziprofeto ezizotyiweyo zikaDaniyeli noYohane, ababezizobile elaphuni, kunye namanani eziprofeto, bebonisa ukuzaliseka kwazo. UMzalwana uFitch, ekuchazeni kwitshathi yakhe phambi kweNkomfa, wathi, ngoxa wayehlolisisa ezi ziprofeto, wayecinge ukuba ukuba wayenokukhupha into enolu hlobo njengale iboniswe apha, oku kwakungawenza lula umxholo kuze kumenze kube lula ukuwubeka phambi kwabaphulaphuli. Nanku umkhanyo ongakumbi endleleni yethu. Aba bazalwana babesenjenjalo kanye oko iNkosi eyakubonisa uHabhakuki embonweni wakhe kwiminyaka engama-2,468 ngaphambili, isithi, ‘Bhala umbono, uwenze ucace emacwecweni, ukuze lowo uwufundayo abaleke. Kuba umbono uselixesha elimisiweyo.’ Habhakuki 2:2.

> “After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

> “Emva kwengxoxo ethile ngalo mbandela, kwavotelwa ngazwi linye ukuba kuprintwe nge-lithograph amakhulu amathathu afana nale, nto leyo eyakhawuleza yafezekiswa. Zabizwa ngokuba ‘ziitshathi zika-’43.’ Le yayiyiNkomfa ebaluleke kakhulu.” The Autobiography of Joseph Bates, 263.

> “It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.

> “Yayibubungqina obumanyeneyo babafundisi neephephandaba zeSecond Advent, xa bema ‘elukholweni lokuqala,’ ukuba ukupapashwa kwetshathi kwakukukuzaliseka kukaHabakuki 2:2, 3. Ukuba itshathi yayisisihloko sesiprofeto (kwaye abo bakukhanyelayo bayalushiya ukholo lokuqala), kulandela ke ngoko ukuba u-457 BC yayingunyaka ekuya kuqalwa kuwo ukubala iintsuku ezingama-2300. Kwakuyimfuneko ukuba u-1843 ube lixesha lokuqala elipapashiweyo ukuze ‘umbono’ ‘ulibaziseke,’ okanye ukuze kubekho ixesha lokulibaziseka, apho iqela leentombi laliza kozela lize lilale phezu komxholo omkhulu wexesha, kanye phambi kokuba livuswe siSikhalo sasezinzulwini zobusuku.” James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.

> “Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

> “Ngoku imbali yethu ibonisa ukuba kwakukho amakhulu abafundisa besebenzisa kwa ezo tshathi zexesha ezisetyenziswa nguWilliam Miller, bonke bengabohlobo lunye. Ngelo xesha kwakukho ubunye bomyalezo, wonke ujikeleze umxholo omnye, ukuza kweNkosi uYesu ngexesha elithile, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

The reprinting of the 1843 and 1850 charts, in the immediate post-September 11, 2001 history was as much a fulfillment of Habakkuk two, as was the publication of the 1843 chart in 1842. The production of the tables is part of the narrative of Habakkuk chapter two, and it had to happen. On September 11, 2001 the rebellion of 1863 was again repeated by those Laodicean Adventists who refused to return to Jeremiah’s “old paths.”

Ukuphinda kushicilelwe iitshati zowe-1843 nowe-1850, kwimbali ekhawulezileyo yasemva koSeptemba 11, 2001, kwakuyinzaliseko kaHabakuki isahluko sesibini kanye njengoko kwakunjalo ukupapashwa kwetshati yowe-1843 ngowe-1842. Ukuveliswa kwezo tafile kuyinxalenye yebali elikwisahluko sesibini sikaHabakuki, yaye kwakufuneka kwenzeke. NgoSeptemba 11, 2001, uvukelo lwango-1863 lwaphinda lwaphindwa ngabo baAdventisti baseLawodike abala ukubuyela “ezindleleni zakudala” zikaYeremiya.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]

> “Utshaba luzama ukuphambukisa iingqondo zabazalwana noodade bethu emsebenzini wokulungiselela abantu ukuba beme kwezi ntsuku zokugqibela. Iingxoxo zalo ezikhohlisayo zenzelwe ukushenxisa iingqondo kwiingozi nakwimisebenzi yeli lixa. Bakujonga njengokunexabiso elincinane ukukhanya awaza uKristu ezulwini eza kukunika uYohane ngenxa yabantu baKhe. Bafundisa ukuba iziganeko eziphambi kwethu ngoku azibalulekanga ngokwaneleyo ukuba zinikwe ingqalelo ekhethekileyo. Benza inyaniso enemvelaphi yasezulwini ingabi nasiphumo, baze bamphange abantu bakaThixo amava abo angaphambili, bebapha endaweni yoko inzululwazi yobuxoki. ‘Utsho uYehova ukuthi, Yimani ezindleleni, nibone, nibuze ngeendlela zamandulo, nithi, Iphi na indlela elungileyo? nihambe ngayo.’ [Yeremiya 6:16.]”

> “Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296, 297.

> “Makungabikho namnye ozama ukukrazula iziseko zokholo lwethu,—iziseko ezabekwa ekuqaleni komsebenzi wethu, ngokufundisisa iLizwi ngomthandazo nangokutyhilelwa. Phezu kwezi ziseko besakha ngaphezu kweminyaka engamashumi amahlanu. Abantu basenokucinga ukuba bafumene indlela entsha, yokuba banokubeka isiseko esomeleleyo ngakumbi kuneso sele sibekiwe; kodwa le yinkohliso enkulu. ‘Ngokuba akukho bani unako ukubeka esinye isiseko ngaphandle kweso sibekiweyo.’ [1 Korinte 3:11.] Kwixesha elidluleyo, abaninzi bazama ukwakha ukholo olutsha, ukumisa imigaqo emitsha; kodwa ukwakha kwabo kwema ixesha elingakanani na? Kungekudala kwawa; kuba kwakungasekelwanga phezu kweLiwa.” Testimonies, volume 8, 296, 297.

Jeremiah identifies that to walk in the “old paths,” is to find “the rest”, and the rest is “the latter rain”, which began when the nations were angered on September 11, 2001, when the great buildings of New York City came down. Those that then ate the message became Habakkuk’s watchmen who were to “write the vision, and make it plain”. Jeremiah identifies the very same watchmen during the time of “the rest”, which is “the latter rain”.

UYeremiya uchaza ukuba ukuhamba “ezindleleni zakudala” kukufumana “ukuphumla”, yaye ukuphumla kungu “imvula yasekupheleni”, eyaqalayo xa iintlanga zaba nomsindo ngoSeptemba 11, 2001, xa izakhiwo ezikhulu zeSixeko saseNew York zawayo. Abo bathi ngelo xesha bawudla umyalezo baba ngabalindi bakaHabhakuki ababemele “ukubhala umbono, bawenze ucace”. UYeremiya uchaza abo balindi banye kanye ngexesha “lokuphumla”, elingu “imvula yasekupheleni”.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Utsho ke uYehova ukuthi, Yimani ezindleleni, nibone, nibuze ngeendlela zamandulo, nithi, Iphi na indlela elungileyo? nihambe kuyo, nize nifumane ukuphumla kwemiphefumlo yenu. Kodwa bathi bona, Asiyi kuhamba kuyo. Kananjalo ndamise abalindi phezu kwenu, ndisithi, Phulaphulani isandi sexilongo. Kodwa bathi bona, Asiyi kuphulaphula. Yeremiya 6:16, 17.

The trumpet that they were to sound is the sixth trumpet of the second woe in Millerite history, and in the last days it is the seventh trumpet of the third woe. Habakkuk’s watchmen, who are Jeremiah’s watchmen, sound a warning message that in the rebellion of 1888, was rejected. The sixth trumpet that was rejected in 1888, was the message to Laodicea.

Ixilongo ababemele ukuyikhalisa yixilongo lesithandathu leshwangusha lesibini kwimbali yamaMillerite, yaye ngemihla yokugqibela sisixhenxe isixilongo seshwangusha sesithathu. Abalindi bakaHabakuki, abangabalindi bakaYeremiya, bakhalisa isigidimi sesilumkiso esathi, ekuvukeleni kuka-1888, salahlwa. Isixilongo sesithandathu esalahlwayo ngo-1888, yayisisigidimi esiya eLawodike.

> “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.

> “Umyalezo esiwunikiweyo ngu-A. T. Jones, no-E. J. Waggoner, ngumyalezo kaThixo ecaweni yaseLawodike, yaye usizi malube phezu kwakhe nabani na ozibanga ekholwa yinyaniso, kanti akayibonakalisi kwabanye imitha ayinikiweyo nguThixo.” The 1888 Materials, 1053.

The seventh trumpet message of 1888, was first sounded to Laodicea in 1856, and then the Laodicean message was placed within the context of the increasing light of the “seven times.” On September 11, 2001 the call to return to Jeremiah’s old paths, and to walk therein for the purpose of obtaining the message of the latter rain, included the seventh Trumpet warning message that is represented as the message to Laodicea, and the “seven times,” which is the symbol of the foundations.

Umyalezo wesixhenxe wexilongo ka-1888 waqalwa ukuvakaliswa eLawodikea ngo-1856, yaye emva koko umyalezo waseLawodikea wabekwa ngaphakathi komxholo wokwanda kokukhanya kwezi “zihlandlo ezisixhenxe.” NgoSeptemba 11, 2001 ubizo lokubuyela kwiindlela zakudala zikaYeremiya, nokuhamba kuzo ngenjongo yokufumana umyalezo wemvula yasemva kwexesha, lwaluquka umyalezo wesilumkiso wexilongo lesixhenxe omelwe njengomyalezo oya eLawodikea, kwakunye nezi “zihlandlo ezisixhenxe,” ezingumqondiso weziseko.

The “lie” identified by prophecy that produces the strong delusion of Paul’s writings was placed into the third generation of Laodicean Adventism in 1931, sixteen years after the death of the prophetess. The “lie” which arrived in the third generation is prophetically located in the period represented as the “women weeping for Tammuz,” and is therefore associated with the false latter rain message.

“Ubuxoki” obuchongwe sisiprofeto, obuvelisa ukulahlekiswa okunamandla okukhankanywe kwimibhalo kaPawulos, babekwa kwisizukulwana sesithathu sobu-Adventist baseLawodikea ngo-1931, kwiminyaka elishumi elinesithandathu emva kokusweleka komprofetikazi. “Ubuxoki” obafikayo kwisizukulwana sesithathu bubekwe ngokwesiprofeto kwixesha elimelwe njenge “abafazi bekhalela uTammuzi,” yaye ngoko bunxulunyaniswa nesigidimi sobuxoki semvula yamva.

The details of how the “lie” was propagated should be understood, as should the prophetic role of the “lie” in end-time prophecy. The scornful men that rule Jerusalem in the time of the latter rain, which is the time of the sealing of the one hundred and forty-four thousand, created a false latter rain message in the third generation of Adventism, as represented by the “women weeping for Tammuz,” in Ezekiel chapter eight. Their false latter rain message is also represented as a false foundation, a false wall of protection, and a false peace and safety message by Ezekiel.

Iinkcukacha zendlela “ubuxoki” obusasazwa ngayo zimele ukuqondwa, kwanendima yesiprofeto “yobuxoki” kwisiprofeto samaxesha okuphela. Amadoda agxekayo alawula iYerusalem ngexesha lemvula yamva, elilixesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka, adala isigidimi sobuxoki semvula yamva kwisizukulwana sesithathu sobu-Adventist, njengoko simelwe “ngabafazi abalilela uTammuz,” kuHezekile isahluko sesibhozo. Isigidimi sabo sobuxoki semvula yamva simelwe kananjalo nguHezekile njengesiseko sobuxoki, udonga lobuxoki lokukhusela, kwanangesigidimi sobuxoki soxolo nokhuseleko.

> Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The Lord saith it; albeit I have not spoken? Therefore thus saith the Lord God; Because ye have spoken vanity, and seen lies, therefore, behold, I am against you, saith the Lord God. And mine hand shall be upon the prophets that see vanity, and that divine lies: they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel; and ye shall know that I am the Lord God. Because, even because they have seduced my people, saying, Peace; and there was no peace; and one built up a wall, and, lo, others daubed it with untempered mortar: Say unto them which daub it with untempered mortar, that it shall fall: there shall be an overflowing shower; and ye, O great hailstones, shall fall; and a stormy wind shall rend it. Lo, when the wall is fallen, shall it not be said unto you, Where is the daubing wherewith ye have daubed it? Therefore thus saith the Lord God; I will even rend it with a stormy wind in my fury; and there shall be an overflowing shower in mine anger, and great hailstones in my fury to consume it. So will I break down the wall that ye have daubed with untempered mortar, and bring it down to the ground, so that the foundation thereof shall be discovered, and it shall fall, and ye shall be consumed in the midst thereof: and ye shall know that I am the Lord. Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered mortar, and will say unto you, The wall is no more, neither they that daubed it; To wit, the prophets of Israel which prophesy concerning Jerusalem, and which see visions of peace for her, and there is no peace, saith the Lord God. Ezekiel 13:7–16.

> Anibonanga na umbono ongento yanto, anathetha na ukuvumisa kobuxoki na, nithi, UYehova utshilo; kanti mna andithethanga? Ngako oko itsho iNkosi uYehova ukuthi; Ngenxa yokuba nithethe into engento yanto, nabona ubuxoki, ngako oko, yabonani, ndinichasile, itsho iNkosi uYehova. Isandla sam siya kuba phezu kwabaprofeti ababona into engento yanto, nabavumisa ubuxoki; abasayi kuba sebandleni labantu bam, abasayi kubhalwa ekubhalweni kwendlu kaSirayeli, abasayi kungena ezweni lakwaSirayeli; nazi ke ukuba ndiyiNkosi uYehova. Ngenxa yokuba, ewe, ngenxa yokuba belahlekisile abantu bam, besithi, Luxolo; kanti lwalungekho uxolo; aze omnye akhe udonga, yabonani, abanye balutyabeka ngodaka olungaqinwanga: Xelela abo balutyabekayo ngodaka olungaqinwanga ukuthi, luya kuwa; kuya kubakho isikhukula semvula; nani, zinkonjane ezinkulu zesichotho, niya kuwa; nomoya ovuthuzayo uya kuluqhekeza. Yabonani, xa udonga luwile, akuyi kuthiwa na kuni, Luphi na utyabeko enalutyabekayo ngalo? Ngako oko itsho iNkosi uYehova ukuthi; Ndiya kulukrazula ngomoya ovuthuzayo ngomsindo wam; kuya kubakho isikhukula semvula ngomsindo wam, neenkonjane ezinkulu zesichotho ngengqumbo yam, ukuze zilutshabalalise. Ndiya kuludiliza ke udonga enalutyabekayo ngodaka olungaqinwanga, ndiluwise emhlabeni, ukuze isiseko salo sityhileke, luwe, nitshabalale phakathi kwalo; nazi ke ukuba ndinguYehova. Ndiya kuwufeza ngolo hlobo umsindo wam phezu kodonga, naphezu kwabo balutyabekayo ngodaka olungaqinwanga, ndithi kuni, Udonga alusekho, kwanabo abalutyabekayo abasekho; abangabaprofeti bakwaSirayeli abaprofetayo ngeYerusalem, nabayibona imibono yoxolo ngenxa yayo, kanti akukho luxolo, itsho iNkosi uYehova. Hezekile 13:7–16.

The falsehood and lies which the scornful men in Jerusalem hide beneath in Isaiah chapters twenty-eight and twenty-nine are ultimately judged and destroyed by the “overflowing scourge.”

Ubuxoki nobuxoki obugcinwa ngamadoda agculelayo aseYerusalem phantsi kwabo kuIsaya izahluko ezingamashumi amabini anesibhozo nezamashumi amabini anesithoba, ekugqibeleni bugwetywa bube butshatyalaliswe “sisibetho esikhukhumalayo.”

> Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:17, 18.

> Ndiya kwenza umgwebo ngomgca wokulinganisa, nobulungisa ngomthofu wokumisa nkqo; isichotho siya kukhukulisa ikhusi lamanga, namanzi aya kuwaphuphuma indawo yokusithela. Nomnqophiso wenu nokufa uya kupheliswa, nesivumelwano senu nelabafileyo asiyi kuma; xa ugqabhuko-dubulo olukhukulayo ludlula, niya kunyathelwa lulo. Isaya 28:17, 18.

Isaiah’s “overflowing scourge” is Ezekiel’s “overflowing shower,” that is brought upon those who have “divined lies,” by presenting a “vain vision” and by claiming “the Lord saith it,” “albeit” the Lord had “not spoken.” The “lie” that the ancient men hide under is represented as something they claim that the Lord had spoken, so it is a “lie” about God’s Word. Either they have identified a doctrine from God’s Word as error, or they have erroneously claimed that God directed their understanding (God had spoken), upon a doctrine of the Bible.

“Isibetho esiphuphumayo” sikaIsaya “sisiphango esiphuphumayo” sikaHezekile, esiziswa phezu kwabo “abavumisayo ubuxoki,” ngokubonakalisa “umbono olilize” nangokuthi “iNkosi ithi,” “kanti” iNkosi “ayingathethanga.” “Ubuxoki” amadoda amandulo azifihla phantsi kwabo buboniswa njengento abathi iNkosi yayithethile, ngoko ke “bubuxoki” obungelizwi likaThixo. Nokuba baye bachaza imfundiso ephuma eLizwini likaThixo njengempazamo, okanye baye babanga ngempazamo ukuba uThixo wayelathise ukuqonda kwabo (uThixo wayethethile), ngento ethile yemfundiso yeBhayibhile.

The “lie” that arrived in 1931, was a claim that Sister White had endorsed the false view of “the daily,” in the book of Daniel. The false view that “the daily,” represents Christ’s sanctuary ministry was premised upon a “lie” which claimed that in 1910, Ellen White had informed A. G. Daniells that he and Prescott’s view of “the daily,” representing Christ’s sanctuary ministry was actually correct, in spite of her direct written words to the contrary.

“Ubuxoki” obafikayo ngowe-1931, yayilulibango lokuba uDade White wayeyixhasile imbono yobuxoki “yemihla ngemihla,” encwadini kaDaniyeli. Le mbono yobuxoki yokuba “imihla ngemihla” imele ulungiselelo lukaKristu lwasengcweleni, yayisekelwe phezu “kobuxoki” obabubanga ukuba ngowe-1910, uEllen White wayemazisile uA. G. Daniells ukuba imbono yakhe nekaPrescott yokuba “imihla ngemihla” imele ulungiselelo lukaKristu lwasengcweleni yayichanile ngenene, nangona amazwi akhe abhaliweyo acacileyo ayethe ngqo ngokuchaseneyo.

The false view of “the daily,” that was then (1931) established within Laodicean Adventism, became the theological foundation which was employed to build a message that is described by Ezekiel as “peace and safety.” The various arguments that are employed to uphold the false foundation are the various counterfeit coins and jewels that Miller saw in his dream. By the end of his dream his original jewels are fully covered with counterfeits and rubbish, and the rubbish and counterfeit jewels and coins represent the message that was based upon their foundational error that “the daily” represents Christ’s sanctuary ministry.

Imbono yobuxoki “yemihla ngemihla,” eyathi ngelo xesha (1931) yamiselwa ngaphakathi kwi-Adventism yaseLawodike, yaba sisiseko semfundiso yobuthixo esathi sasetyenziswa ukwakha isigidimi esichazwa nguHezekile ngokuba “luxolo nonqabiseko.” Iingxoxo ezahlukeneyo ezisetyenziselwa ukuxhasa eso siseko sobuxoki zezo ngqekembe zobuxoki namatye anqabileyo obuxoki awabonwa nguMiller ephupheni lakhe. Ekupheleni kwephupha lakhe amatye akhe anqabileyo okuqala agutyungelwa ngokupheleleyo zizinto zobuxoki nenkunkuma, yaye inkunkuma namatye anqabileyo obuxoki neengqekembe zobuxoki zimele isigidimi esasisekelwe kwimpazamo yabo esisiseko yokuba “imihla ngemihla” imele inkonzo kaKristu engcwele.

In Ezekiel’s passage the rubbish and counterfeit jewels is represented as a “wall” that has been built with a cement that is so weak it cannot hold up under the stress of the “stormy wind” or the “overflowing shower.”

Kwisicatshulwa sikaHezekile inkunkuma namatye anqabileyo omgunyathi zimelwe “ngodonga” olwakhiwe ngesamente ebuthathaka kangangokuba alunako ukuma phantsi koxinzelelo “lomoya ovuthuzayo” okanye “lomkhukula wemvula.”

The disobedient prophet from Judah that rebuked Jeroboam, ultimately died between an “ass” and a “lion”. The lion represents Babylon and the ass represents Islam. The two doctrines which Laodicean Adventism cannot see, that are represented by the death of the disobedient prophet are the message of the papacy (the lion), and the message of Islam of the third Woe (the ass).

Umprofeti ongathobelanga waseYuda owakhalimela uYerobhoham, ekugqibeleni wafa phakathi “kwempundu” “nengonyama”. Ingonyama imela iBhabheli, yaye impundu imela ubuSilamsi. Ezi mfundiso zimbini abangama-Adventist baseLawodike abangaziboniyo, ezimelwe kukufa komprofeti ongathobelanga, zingumyalezo wobupopu (ingonyama), nomyalezo wobuSilamsi woYena wesithathu (impundu).

Ezekiel’s “stormy wind,” is a symbol of Isaiah’s “rough wind that is stayed” in “the day of the east wind” in chapter twenty seven. Ezekiel’s “stormy wind” is also the “four winds” of Revelation chapter seven, that are held until God’s servants are sealed. Ezekiel’s “stormy wind” is his message from the “four winds” in chapter thirty-seven, that brings the dead dry bones to life as a mighty army. Ezekiel’s “stormy wind” that brings down the “wall built with untempered mortar,” is the latter rain message of the third Woe.

“Umoya ovuthuzayo” kaHezekile ngumfuziselo “womoya onamandla othintelweyo” kaIsaya “ngomhla womoya wasempumalanga” kwisahluko samashumi amabini anesixhenxe. “Umoya ovuthuzayo” kaHezekile ukwanguwo “imimoya emine” yeSityhilelo isahluko sesixhenxe, ebanjwayo de abakhonzi bakaThixo batywinwe. “Umoya ovuthuzayo” kaHezekile ukwanguwo nomyalezo wakhe ovela “kwimimoya emine” kwisahluko samashumi amathathu anesixhenxe, ozisa amathambo awomileyo afileyo ebomini njengomkhosi omkhulu. “Umoya ovuthuzayo” kaHezekile, owisa phantsi “udonga olwakhiwe ngodaka olungaxutywanga kakuhle,” ngumyalezo wemvula yamva weSishwangusha sesithathu.

Ezekiel’s “overflowing shower” is a symbol of the papacy, and more specifically it is the symbol of the period of the Sunday law crisis which begins at the soon-coming Sunday law in the United States. The disobedient prophet from Judah that died between the ass and the lion, represented the death of Laodicean Adventism that takes place between September 11, 2001, at the arrival of the ass (the third woe), and the soon-coming Sunday law (the lion). Laodicean Adventism’s death occurs during the sealing of the one hundred and forty-four thousand that began when the nations were angered, yet held in check on September 11, 2001, and concludes at the soon-coming Sunday law. Their death, as illustrated by the disobedient prophet, is brought about because they returned to the methodology of apostate Protestantism, though they had been directly informed to never return to the “assembly of mockers.”

“Imvula ephuphumayo” kaHezekile ngumqondiso wobupopu, yaye ngokukodwa ngumqondiso wexesha lengxaki yomthetho weCawa eliqala ngomthetho weCawa osondelayo eUnited States. Umprofeti ongathobeliyo waseYuda owafa phakathi kwe-esile nengonyama, wayemele ukufa koBungcwele bama-Adventist baseLawodike oluqhubeka phakathi kukaSeptemba 11, 2001, ekufikeni kwe-esile (isishwangusha sesithathu), nomthetho weCawa osondelayo (ingonyama). Ukufa koBungcwele bama-Adventist baseLawodike kwenzeka ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka, okwaqala xa iintlanga zaba nomsindo, kodwa zabanjwa zathintelwa ngoSeptemba 11, 2001, kuze kugqitywe ngomthetho weCawa osondelayo. Ukufa kwabo, njengoko kuboniswe ngomprofeti ongathobeliyo, kuziswa kukuba babuyela kwindlela yokusebenza yoBuProtestanti obuwexukileyo, nangona babexelelwe ngokungqalileyo ukuba bangaze babuyele “ebandleni labagculeli.”

Their death occurs in the history of the sealing of the one hundred and forty-four thousand. As soon as God’s people are sealed, the destroying angels begin their work. From September 11, 2001 unto the soon-coming Sunday law the judgment of the living is accomplished in God’s church, for judgment begins in Jerusalem, and it begins with the ancient men that were to be the guardians of the people, but who had abandoned their responsibilities over four generations. Those who receive the seal in that period are the ensign that is lifted up to the nations. They are sealed before the soon-coming Sunday law for the only way God’s other flock can be warned is by seeing men and women in the Sunday law crisis who have the seal of God.

Ukufa kwabo kwenzeka kwimbali yokutywinwa kwekhulu elinamashumi amane anesine amawaka. Kamsinya nje bakuba abantu bakaThixo betywiniwe, izithunywa ezitshabalalisayo ziqalisa umsebenzi wazo. Ukusukela ngomhla we-11 kuSeptemba, 2001, kude kube ngumthetho weCawa osondelayo, umgwebo wabaphilayo ufezekiswa ecaweni kaThixo, kuba umgwebo uqala eYerusalem, yaye uqala kumadoda amadala awayemiselwe ukuba abe ngabagcini babantu, kodwa abaye bayishiya imisebenzi yabo kwizizukulwana ezine. Abo bamkela itywina ngelo xesha bangumqondiso ophakanyiselwe iintlanga. Batywiniwa ngaphambi komthetho weCawa osondelayo kuba ekuphela kwendlela umhlambi kaThixo ongomnye onokulumkiswa ngayo kukubona amadoda nabafazi kwintlekele yomthetho weCawa abanettywina likaThixo.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Umsebenzi kaMoya oyiNgcwele kukweyisela ihlabathi ngesono, nangobulungisa, nangomgwebo. Ihlabathi linokulumkiswa kuphela ngokubona abo bakholwayo enyanisweni bengcwaliswe ngenyaniso, besebenza ngokwemigaqo ephakamileyo nengcwele, bebonakalisa, ngengqiqo ephakamileyo nehloniphekileyo, umgca wokwahlula phakathi kwabo bagcina imithetho kaThixo, nabo bayinyhasha phantsi kweenyawo zabo. Ukungcwaliswa nguMoya kuphawula umahluko phakathi kwabo banetywina likaThixo, nabo bagcina umhla wokuphumla wobuxoki. Xa uvavanyo lufika, kuya kubonakaliswa ngokucacileyo ukuba yintoni na uphawu lwerhamncwa. Kukugcina iCawa. Abo bathi, emva kokuva inyaniso, baqhubeke bewuthabatha lo mhla njengongcwele, baphethe umqondiso womntu wesono, lowo wacinga ukuguqula amaxesha nemithetho.” Bible Training School, Disemba 1, 1903.

The death of Laodicean Adventism is accomplished during the history of the latter rain, that began to sprinkle on September 11, 2001, and is poured out without measure at the soon-coming Sunday law, when God has established and then lifts up as an ensign a people who have been sealed for eternity.

Ukufa kwe-Adventism yaseLawodikea kufezekiswa ngexesha lembali yemvula yangasemva, eyaqala ukutshiza ngomhla we-11 kuSeptemba 2001, yaze ithululwe ngaphandle komlinganiselo kumthetho weCawa oselusondele ukuza, xa uThixo emisele aze emva koko ayiphakamise njengomqondiso ibandla labantu abatywiniweyo ngonaphakade.

In that period of time, those in Laodicean Adventism that are preparing for, and will receive the mark of the beast, are represented by the twenty-five men bowing to the sun in Ezekiel chapter eight. They are those who have accepted Ezekiel’s false “peace and safety” message, that represents a counterfeit of the true latter rain message, that is being proclaimed by the true watchmen in that history. The foundation of that false latter rain message is the identification that “the daily” in the book of Daniel is a symbol of Christ, when it is actually a symbol of Satan. That false foundational belief is the doctrine that the “scornful men that rule the people of Jerusalem” employ to erect their untempered wall.

Ngelo xesha, abo bakwi-Adventism yaseLawodike abawalungiselela, nabaya kwamkela uphawu lwerhamncwa, bamelwe ngamadoda angamashumi amabini anesihlanu aqubuda elangeni kuHezekile isahluko sesibhozo. Ngabo abo bamkele umyalezo wobuxoki kaHezekile othi “uxolo nokhuseleko,” omela umgunyathi womyalezo wokwenyaniso wemvula yasemva, ovakaliswa ngabalindi bokwenyaniso kwelo bali lembali. Isiseko saloo myalezo wobuxoki wemvula yasemva kukuchongwa kokuba “okwemihla ngemihla” encwadini kaDaniyeli kungumfuziselo kaKristu, kanti eneneni kungumfuziselo kaSathana. Loo nkolelo yobuxoki esisiseko yimfundiso ethi “amadoda agculelayo alawula abantu baseYerusalem” ayisebenzise ukwakha udonga lwawo olungaqatywanga ngodaka oluxovwe kakuhle.

The identification of “the daily,” as a symbol of Christ was historically put in place by a “lie,” in 1931. From then onward the untempered wall of counterfeit coins and jewels was erected. That “wall” is destined to come down when the dirt brush man arrives to thoroughly purge His floor. That purging is accomplished in the prophetic period of history between the “stormy wind” (the ass of September 11, 2001), and the “overflowing showers” (the lion of the soon-coming Sunday law). In that history the disobedient prophet is slain and buried in the tomb of the false prophet of Bethel. Sister White identifies the “wall” of prophecy as the law of God.

Ukuchongwa “kwemihla ngemihla,” njengomfuziselo kaKristu, ngokwembali kwabekwa “bubuxoki,” ngowe-1931. Ukususela ngoko kwasekwa udonga olungagqunywanga lodederhu lweengqekembe zobuxoki namatye anqabileyo obuxoki. Olo “donga” lumiselwe ukuwa xa indoda yebrashi yothuli ifika ukuze iwuhlambulule ngokupheleleyo umgangatho waYo. Oko kuhlanjululwa kufezekiswa kwixesha lesiprofeto lembali eliphakathi “komoya ovuthuzayo” (iesile likaSeptemba 11, 2001), kunye “nezantyalantyala zemvula” (ingonyama yomthetho weCawa oza kufika kungekudala). Kulo mbali umprofeti ongathobeliyo uyabulawa aze angcwatywe engcwabeni lomprofeti wobuxoki waseBheteli. USister White uluchaza “udonga” lwesiprofeto njengomthetho kaThixo.

> “The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.

> “Apha umprofeti uchaza abantu abathi, ngexesha lokuwexuka ngokubanzi enyanisweni nasebulungiseni, bafune ukubuyisela imigaqo esisiseko sobukumkani bukaThixo. Bangabalungisi besikroxo esenziweyo emthethweni kaThixo—udonga awalubeka ejikeleze abanyuliweyo baKhe ukuze bakhuselwe, nentobelo kwimiyalelo yalo yobulungisa, yenyaniso, nokucoceka emayibe sisikhuselo sabo esingapheliyo.

> “In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 678.

> “Ngamazwi anentsingiselo ecacileyo nengaphazamisekiyo umprofeti uchaza umsebenzi othile waba bantu basaseleyo abakha udonga. ‘Ukuba uyalubuyisa unyawo lwakho eSabatheni, ekwenzeni ukuthanda kwakho ngemini yam engcwele; uyibize iSabatha ngokuba lulonwabo, into engcwele kaYehova, ehloniphekileyo; umzukise Yena, ungahambi ngeendlela zakho, ungafuni ukuthanda kwakho, ungathethi amazwi akho: wondula uzonwabise ngoYehova; ndikukhwelise ezindaweni eziphakamileyo zehlabathi, ndikondle ngelifa likaYakobi uyihlo; kuba umlomo kaYehova uthethile oko.’ Isaya 58:13, 14.” Abaprofeti NeeKumkani, 678.

The beginning of the fourth generation of Adventism is marked by the publication of a book, as was the beginning of the third generation. The third generation began with the publication of W. W. Prescott’s, The Doctrine of Christ, and that generation ended with the publication of Questions on Doctrine. The Doctrine of Christ presented a gospel that was purposely void of the Millerite prophetic message. Questions on Doctrine presented a gospel that denied the work of sanctification that is accomplished by Christ. The Doctrine of Christ removed the light of the (chazon) vision of prophetic history, and Questions on Doctrine removed the light of the (Mareh) vision of Christ’s “appearance”.

Ukuqala kwesizukulwana sesine sobu-Adventist kuphawulwa kukupapashwa kwencwadi, njengokuba kwakunjalo nasekuqaleni kwesizukulwana sesithathu. Isizukulwana sesithathu saqala ngokupapashwa kwencwadi kaW. W. Prescott ethi, The Doctrine of Christ, yaye eso sizukulwana saphela ngokupapashwa kweQuestions on Doctrine. The Doctrine of Christ yanikela ivangeli eyayingenanto ngabom ngomyalezo wesiprofeto wamaMillerite. Questions on Doctrine yanikela ivangeli eyayiphika umsebenzi wokungcwaliswa ofezekiswa nguKristu. The Doctrine of Christ yasusa ukukhanya kombono we(chazon) wembali yesiprofeto, yaye Questions on Doctrine yasusa ukukhanya kombono we(Mareh) “wokubonakala” kukaKristu.

In between those two books the false latter rain message represented by the “women weeping for Tammuz” was developed. It was in that history that the “lie of 1931,” was promoted. That third generation (abomination) is also represented by the compromise of the third church of Pergamos. The symbol of compromise in the third church, identifies the work of seeking accreditation from the worldly institutions that dictated rules for theology and rules for medicine. It was in the third generation that the compromise of truth was accomplished, which included the introduction and emphasis on the use of Bibles that had been translated from corrupted manuscripts.

Phakathi kwezo ncwadi zimbini kwaphuhliswa umyalezo wobuxoki wemvula yamva, omelwe “ngabafazi abalilela uTamuzi.” Kwakuloo mbali apho kwakhuthazwa khona “ubuxoki buka-1931.” Eso sizukulwana sesithathu (isinyangiso) sikwamelwa kukulalanisa kwecawa yesithathu yasePergamo. Umfuziselo wokulalanisa kwicawa yesithathu uchaza umsebenzi wokufuna ukuvunywa kumaziko ehlabathi awayemisela imithetho yezifundo zenkolo nemithetho yezamayeza. Kwakusesizukulwaneni sesithathu apho kwafezekiswa ukulalanisa nenyaniso, nto leyo eyayiquka ukwaziswa nokugxininiswa kokusetyenziswa kweeBhayibhile ezaziguqulelwe kwiincwadi-ngqangi ezonakeleyo.

In 1957, the book Questions on Doctrine, represented a capitulation of the primary truth of the gospel. That truth being Jesus died to save us “from” sin, but he did not die to save us “in” sin. The Catholic and apostate Protestant teaching that a man cannot be obedient to God’s Word is Satan’s eternal argument. Man can, and must be obedient to God’s Word, even if Satan claims that “thou shall not surely die.” The fallen apostate Protestant view that men cannot overcome sin, and therefore men cannot be obedient to God’s law until Jesus magically transforms them into obedient robots at His second coming, was incorporated into the teachings of the book Questions on Doctrine.

Ngowe-1957, incwadi ethi Questions on Doctrine yaba kukunikezela kwinyaniso ephambili yeendaba ezilungileyo. Loo nyaniso ikukuba uYesu wafa ukuze asisindise “esonweni,” kodwa akazange afe ukuze asisindise “sisesonweni.” Imfundiso yamaKatolika neyobuProtestanti obuwexukileyo yokuba umntu akanako ukuthobela iLizwi likaThixo yimpikiswano kaSathana yanaphakade. Umntu unako, yaye kufuneka, athobele iLizwi likaThixo, nokuba uSathana esithi “aniyi kufa okunene.” Imbono yobuProtestanti obuwileyo nobuwexukileyo yokuba abantu abanako ukoyisa isono, yaye ngenxa yoko abantu abanakuthobela umthetho kaThixo de kube nguYesu ebaguqula ngomlingo babe ziirhorhobotho ezithobelayo ekubuyeni kwaKhe kwesibini, yafakwa kwiimfundiso zencwadi ethi Questions on Doctrine.

In 1957, the fourth generation of Laodicean Adventism began, and its untempered wall (law), had been established, thus providing the logic that will allow the twenty-five ancient men to bow to the sun at the conclusion of the time of the sealing of the one hundred and forty-four thousand. That untempered wall, which is the belief that keeping the law of God is impossible, is swept away when the “wall” of separation of Church and State is removed, at the soon-coming Sunday law. The Sunday law is the overflowing showers, or as Isaiah expresses it, it is the overflowing scourge, and that flood begins at the soon-coming Sunday law in the United States.

Ngowe-1957, kwaqalisa isizukulwana sesine soBu-Adventism baseLawodike, yaye udonga lwaso olungagqunywanga kakuhle (umthetho) lwalusele lumisiwe, ngaloo ndlela lunika umkhondo wengqiqo oya kuvumela amadoda amadala angamashumi amabini anesihlanu ukuba aqubude elangeni ekupheleni kwexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka. Olo donga olungagqunywanga kakuhle, oluyinkolelo yokuba ukugcina umthetho kaThixo akunakwenzeka, luyakhukulwa xa “udonga” lokwahlulwa kweCawa noRhulumente lususwa, kumthetho weCawa oza kufika kungekudala. Umthetho weCawa yileyo mimvula iphuphumayo, okanye njengoko uIsaya ekuthetha, sisibetho esiphuphumayo, yaye loo mikhukula iqala kumthetho weCawa oza kufika kungekudala eUnited States.

At the Sunday law in the United States the enemy (the pope) comes in “as a flood” (the overflowing scourge), and it is then that “the ensign” is lifted up against him. It is then that the “untempered wall” that Laodicean Adventism erected upon the false application of “the daily” is swept away.

Ngexesha lomthetho weCawa ngeCawe eUnited States, utshaba (upopu) lungenela “njengonogumbe” (“njengesibetho esiphuphumayo”), yaye kulapho ke “umqondiso” uphakanyiswayo ngokuchasene naye. Kwangelo xesha ke “udonga oluqatywe ngodaka olungaxutywanga kakuhle” olwakhiwa yi-Adventism yaseLawodikea phezu kokusetyenziswa gwenxa kwe “sasemihla ngemihla” luyatshayelwa lususwe.

> According to their deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies; to the islands he will repay recompense. So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and forever. Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Isaiah 59:18–60:3.

> Ngokwezenzo zabo, uya kubabuyekeza ngaloo ndlela; ingqumbo kubachasi bakhe, umvuzo kwiintshaba zakhe; eziqithini uya kubuyekeza ngomvuzo. Baya kuloyika ke igama leNkosi besuka entshonalanga, nozuko lwayo besuka ekuphumeni kwelanga. Xa utshaba luya kuza njengomkhukula, uMoya weNkosi uya kumisela umqondiso wokulwa nalo. Kwaye uMhlawuleli uya kuza eZiyon, nakwabo baguqukayo ekugabheni umthetho kwaYakobi, itsho iNkosi. Ke mna, lo ngumnqophiso wam nabo, itsho iNkosi; UMoya wam okuphezu kwakho, namazwi am endiwabeke emlonyeni wakho, akayi kusuka emlonyeni wakho, nakumlomo wembewu yakho, nakumlomo wembewu yembewu yakho, itsho iNkosi, kususela ngoku kuse ngonaphakade. Vuka, ukhanye; ngokuba ukukhanya kwakho kufikile, nozuko lweNkosi luphumile phezu kwakho. Kuba, yabona, ubumnyama buya kuwugubungela umhlaba, nesithokothoko sobumnyama abantu; kodwa iNkosi iya kuphuma phezu kwakho, nozuko lwayo luya kubonakala phezu kwakho. Neentlanga ziya kuza ekukhanyeni kwakho, nookumkani ekuqaqambeni kokuphuma kwakho. Isaya 59:18–60:3.

The Gentiles come to the light when God’s glory is upon His people, and this occurs when the enemy comes in as a flood. When that enemy comes in God lifts up a standard (ensign) against him. The glory of the Lord that is upon those people who the Gentiles respond to, is His character, and His character does not sin. It is a false peace and safety message that teaches that men and women cannot overcome sin. That message is a false latter rain message that is proclaimed during the time of the true latter rain message, which arrived on September 11, 2001. That false message is a false message concerning God’s law, which is the “wall.” That false doctrine is represented in the book Questions on Doctrine, that marked the arrival of Laodicean Adventism’s fourth and final generation.

Iintlanga ziza ekukhanyeni xa uzuko lukaThixo luse phezu kwabantu baKhe, yaye oku kwenzeka xa utshaba luhlasela njengomkhukula. Xa olo tshaba luhlasela, uThixo uluphakamisela umqondiso (ibhanile) nxamnye nalo. Uzuluko lweNkosi oluse phezu kwabo bantu iintlanga ezisabela kubo, luyimilo yaYo, yaye imilo yaYo ayoni. Sisigidimi sobuxoki soxolo nokhuseleko esifundisa ukuba amadoda nabafazi abanakukoyisa isono. Eso sigidimi sisigidimi sobuxoki semvula yasemva esivakaliswa ngexesha lesigidimi semvula yasemva esiyinyaniso, esafika ngoSeptemba 11, 2001. Eso sigidimi sobuxoki sisigidimi sobuxoki malunga nomthetho kaThixo, ongulo “donga.” Loo mfundiso yobuxoki imelwe encwadini ethi Questions on Doctrine, eyaphawula ukufika kwesizukulwana sesine nesokugqibela sobuAdventist baseLawodike.

On September 11, 2001, the four rebellions of Laodicean Adventism arrived to test that final generation with the sins of their fathers. On that date God directed His people to return to Jeremiah’s old paths, that they might understand and accept the foundational message represented as Miller’s jewels. If they did so, they would find the latter rain, which Jeremiah called the “rest.” The call to return to the old paths was a repetition of the test that produced the rebellion of 1863.

Ngomhla we-11 kuSeptemba 2001, iimvukelo ezine zobu-Adventist baseLawodike zafika ukuze zivavanye eso sizukulwana sokugqibela ngezono zooyise. Ngaloo mhla uThixo wayalela abantu baKhe ukuba babuyele kwiindlela zakudala zikaYeremiya, ukuze baqonde baze bamkele isigidimi esisiseko esimelwe njengamatye anqabileyo kaMiller. Ukuba babeya kwenjenjalo, babeya kufumana imvula yasemva kwexesha, uYeremiya awayibiza ngokuba “kukuphumla.” Ubizo lokubuyela kwiindlela zakudala lwaluyimpinda yovavanyo olwavelisa imvukelo ka-1863.

On September 11, 2001, which is Isaiah’s “day of the east and rough wind” the “song of the vineyard” was to be sung, by those who in Revelation chapter fourteen, verse three and also in chapter fifteen, verse three sing the song of Moses and the Lamb. That song is the Laodicean message that identifies that the former chosen people were then being passed by, for God was then in the process of giving His vineyard to men and women that would bring forth the intended fruits of the vineyard. That vineyard message is the message to Laodicea, which was the message presented by Jones and Waggoner at the rebellion of 1888.

NgoSeptemba 11, 2001, oluthi “lusuku lwasempumalanga nomoya onamandla” lukaIsaya, “ingoma yesidiliya” yayimele ukuculwa ngabo abo bathi, kwisiTyhilelo isahluko seshumi elinesine, ivesi yesithathu, kwanakwisahluko seshumi elinesihlanu, ivesi yesithathu, bacule ingoma kaMoses neyeMvana. Loo ngoma sisigidimi saseLawodike esichaza ukuba abantu ababekade bengabanyuliweyo babedluliswa ngelo xesha, kuba ngelo xesha uThixo wayekwinkqubo yokunika isidiliya saKhe kumadoda nabafazi ababeza kuvelisa iziqhamo ebezijoliswe sisidiliya. Eso sigidimi sesidiliya sisigidimi esiya eLawodike, esasisisigidimi esasivezwa nguJones noWaggoner kwimvukelo ka-1888.

On September 11, 2001, the latter rain began, and in the debate of Habakkuk chapter two it identifies a class who presented the message of the two tables, for they had returned to Jeremiah’s old paths and were receiving the “rest and refreshing,” that Isaiah identifies is brought upon those whose methodology is “line upon line.” The debate they were involved in was in opposition to a false latter rain message, represented by the “women weeping for Tammuz,” which encouraged the sleeping Laodicean people with a peace and safety message.

Ngomhla we-11 kuSeptemba 2001, imvula yamva yaqalisa, yaye kwimpikiswano yesahluko sesibini sikaHabakuki ichonga udidi oluthi lwanikela isigidimi samacwecwe amabini, kuba babebuyele kwiindlela zakudala zikaYeremiya yaye babesamkela “ukuphumla nokuhlaziywa,” athe uIsaya wachaza ukuba kuziswa phezu kwabo abo indlela yabo yokusebenza ikuku “umgca phezu komgca.” Impikiswano ababebandakanyeke kuyo yayichasene nesigidimi sobuxoki semvula yamva, esimelwe “ngabafazi abalilela uTamuz,” ababesikhuthaza isizwe saseLawodikea esileleyo ngesigidimi soxolo nonqabiseko.

The peace and safety message claims that it is impossible for men and women not to sin, and therefore God can and will only justify them “in” their sins. The scornful men claim their peace and safety message is the true message of justification by faith, that Jones and Waggoner presented, but it leaves off the truth that he who God justifies, He also sanctifies, for God did not die to save people in their sins, but from their sins.

Umyalezo woxolo nokhuseleko uthi akunakwenzeka ukuba amadoda nabafazi bangoni, yaye ngoko ke uThixo unako yaye uya kubagwebela ubulungisa kuphela “ezonweni” zabo. Abantu abagxekayo bathi umyalezo wabo woxolo nokhuseleko ngowona myalezo wenyaniso wokugwetyelwa ngokholo, lowo wawushunyayelwa nguJones noWaggoner, kodwa ushiya ngaphandle inyaniso yokuba lowo uThixo amgwebelayo ubulungisa, uyamngcwalisa naye; kuba uThixo akazange afe ukuze asindise abantu ezonweni zabo, koko ukuze abasindise ezonweni zabo.

September 11, 2001, marked the beginning of the period of the sealing of the one hundred and forty-four thousand that concludes with one class receiving the seal of God, as represented by those who sigh and cry for the abominations in the church and in the land, and another class that have turned their backs upon the temple, where the final work of the third angel is being accomplished, and they are bowing to the sun. The history of the Millerites illustrates the history of the movement of the third angel, and in so doing the climax is about the message of the latter rain, and the experience it produces in those who choose to eat.

Umhla we-11 kuSeptemba, 2001, waphawula ukuqala kwexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka, eliphela ngelokuba udidi olunye lufumane itywina likaThixo, njengoko limelwe ngabo bancwina balile ngenxa yamasikizi ecaweni nasezweni, kwanodidi olunye oluye lwajika imihlana yalo etempileni, apho umsebenzi wokugqibela wengelosi yesithathu uzalisekiswa khona, yaye lukhothamele ilanga. Imbali yamaMillerite ibonakalisa imbali yentshukumo yengelosi yesithathu, yaye ngokwenjenjalo incopho imalunga nesigidimi semvula yasemva kwexesha, namava esiwavelisayo kwabo bakhetha ukudla.

We will continue this study in the next article.

Siya kuqhubeka nesi sifundo kwinqaku elilandelayo.

> “An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

> “Ukungathandi ukuncama izimvo ezazisele zamkelwe kwangaphambili, nokwamkela le nyaniso, kwakusisiseko senxalenye enkulu yochaso olwabonakaliswa eMinneapolis nxamnye nesigidimi seNkosi esasisiza ngabazalwana uWaggoner noJones. Ngokubangela olo chaso uSathana waphumelela, ngomlinganiselo omkhulu, ekubavimbeleni abantu bethu kumandla akhethekileyo oMoya oyiNgcwele awayelangazelelwa nguThixo ukubanika wona. Utshaba lwabathintela ekuzuzeni loo mpumelelo inamandla eyayinokuba yeyabo ekuthwaleni inyaniso bayise ehlabathini, njengoko abapostile bayivakalisa emva komhla wePentekoste. Ukukhanya okumiselwe ukukhanyisa umhlaba uphela ngozuko lwako kwachaswa, yaye ngenxa yesenzo sabazalwana bethu kuye kwathi, ngomlinganiselo omkhulu, kwagcinwa kude nehlabathi.” Selected Messages, incwadi 1, 235.

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