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# The Book of Daniel - Number Seventy-Seven

Incwadi kaDaniyeli - Inombolo Engamashumi Ayisikhombisa Nesisikhombisa

Unveiling the Prophetic Parallel: Laodicean Adventism in 1863 and Biblical Typology

Ukwembula Ukuhambisana Kweziphrofetho: Ubu-Adventist baseLawodikeya ngo-1863 kanye Netayipoloji Yebhayibheli

Author

Jeff Pippenger

Published

February 10, 2024

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The rebellion of Laodicean Adventism in 1863, has been typified by the curse pronounced against rebuilding Jericho.

Ukuhlubuka kwe-Adventism yaseLawodisiya ngo-1863 kufanekiswe ngesiqalekiso esamenyezelwa ngokumelene nokwakhiwa kabusha kweJeriko.

> And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.

> UJoshuwa wabafungisa ngaleso sikhathi, wathi: “Makaqalekiswe phambi kukaJehova umuntu ovukayo akhe leli dolobha, iJeriko; uyakubeka isisekelo salo ngowakhe izibulo, futhi ngemfanyana yakhe uyakumisa amasango alo.” UJoshuwa 6:26.

The rebellion of Laodicean Adventism in 1863, has been typified by the builders rejecting the corner stone.

Ukuvukela kobu-Adventisti baseLawodikeya ngo-1863 kufanekiswe ngabakhi abalahla itshe legumbi.

> Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. Matthew 21:42, 43.

> UJesu wathi kubo: Anikaze nifunde yini emiBhalweni, nithi: Itshe ababeli abalilahla, yilo kanye eseliphenduke inhloko yekhona; lokhu kwenziwe yiNkosi, futhi kuyamangalisa emehlweni ethu na? Ngakho-ke ngithi kini: Umbuso kaNkulunkulu uyakususwa kini, unikezwe isizwe esithela izithelo zawo. Mathewu 21:42, 43.

The rebellion of Laodicean Adventism in 1863, has been typified by Aaron’s golden calf.

Ukuhlubuka kobu-Adventisti baseLawodikeya ngo-1863 kufanekiswe ngethole legolide lika-Aroni.

> For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:23–25.

> Ngokuba bathi kimi, Senzele onkulunkulu abayakusihamba phambi kwethu; ngokuba mayelana nalo Mose, indoda eyasikhuphula ezweni laseGibhithe, asazi ukuthi kwenzekeni ngayo. Ngase ngithi kubo, Lowo nalowo onegolide, makalikhumule. Base belinika mina; ngase ngiliphonsa emlilweni, kwase kuphuma leli thole. Futhi lapho uMose ebona ukuthi abantu babenqunu; (ngokuba u-Aroni wayebenzé baba nqunu kube yihlazo labo phakathi kwezitha zabo). Eksodusi 32:23–25.

The rebellion of Laodicean Adventism in 1863, has been typified by Jeroboam’s two golden calves.

Ukuvukela kwe-Adventism yaseLawodikeya ngo-1863 kufanekiswe ngamathole amabili egolide kaJerobowamu.

> If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. 1 Kings 12:27–29.

> Uma laba bantu bekhuphukela ukuyokwenza umhlatshelo endlini kaJehova eJerusalema, khona-ke inhliziyo yalaba bantu iyakubuyela futhi enkosini yabo, kuRehobowamu inkosi yakwaJuda; bayakungibulala, babuyele kuRehobowamu inkosi yakwaJuda. Ngakho inkosi yathatha iseluleko, yenza amathole amabili egolide, yathi kubo: Kunzima kakhulu ngani ukukhuphukela eJerusalema; bhekani onkulunkulu bakho, Israyeli, abakukhuphula ezweni laseGibhithe. Yabeka elinye eBhethele, kanti elinye yalibeka eDani. 1 Amakhosi 12:27–29.

The rebellion of Laodicean Adventism in 1863, has been typified by the prophet from Judah who died between the ass and the lion.

Ukuhlubuka kobu-Adventist baseLawodikeya ngo-1863 kufanekiselwe ngumprofethi waseJuda owafa phakathi kwembongolo nebhubesi.

> And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. 1 Kings 13:23, 24.

> Kwathi, esedlile isinkwa, esephezile, wamfakela ihhashi lomthwalo, okungukuthi, lowomprofethi ayembuyisile. Esehambile, ibhubesi lahlangana naye endleleni, lambulala; isidumbu sakhe saphonswa endleleni, imbongolo yema ngaso, nebhubesi nalo lema ngesidumbu. 1 AmaKhosi 13:23, 24.

The rebellion of Laodicean Adventism in 1863, has been typified by the tenth test of ancient Israel that began their wandering in the wilderness.

Ukuhlubuka koBu-Adventist baseLawodikeya ngo-1863 kufanekiselwe yisivivinyo seshumi sika-Israyeli wasendulo esaqala ukuzulazula kwabo ehlane.

> But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:21–23.

> Kodwa, njengoba ngiphila, impela umhlaba wonke uyakugcwala inkazimulo kaJehova. Ngokuba bonke labo bantu ababone inkazimulo yami nezimangaliso zami engazenza eGibhithe nasehlane, manje sebengilingile lezi zikhathi eziyishumi, abalilalelanga izwi lami; impela abayikuyibona izwe engalifungela oyise babo, futhi akuyikubakho noyedwa kubo abangicasulayo oyakulibona; kodwa inceku yami uKalebi, ngenxa yokuba wayenomoya ohlukile kuye, futhi wangilandela ngokupheleleyo, yena ngiyakumngenisa ezweni angene kulo; nenzalo yakhe iyakulidla ifa. Numeri 14:21–23.

The apostle Paul taught:

Umphostoli uPawulu wafundisa:

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

> Manje zonke lezi zinto zabafikela ukuze zibe yizibonelo; futhi zalotshwa ukuze zibe yisexwayiso kithi esehlelwe yiziphetho zomhlaba. 1 Korinte 10:11.

Commenting on that prophetic principle, Sister White said:

Ekhuluma ngalowo mgomo wesiprofetho, uDade White wathi:

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Ngamunye wabaprofethi basendulo akakhulumanga kakhulu ngesikhathi sabo kunangesethu, ukuze ukuprofetha kwabo kusebenze kithina. ‘Kepha zonke lezi zinto zabehlela bona ukuba zibe yizibonelo; futhi zalotshwa ukuba zibe yisixwayiso kithi, thina esehlelwe yiziphetho zomhlaba.’ 1 Korinte 10:11. ‘Abambulelwa ukuthi babengazikhonzeli bona, kodwa bakhonza thina ngalezo zinto esenitshelwe zona manje yilabo abashumayele ivangeli kini ngoMoya oNgcwele othunyelwe evela ezulwini; okuyizinto nezingelosi ezifisa ukuzibona.’ 1 Petru 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “IBhayibheli iqoqele futhi labophela ndawonye ingcebo yalo ngenxa yalesi sizukulwane sokugcina. Zonke izigameko ezinkulu nezinto ezesabekayo ezenzeka emlandweni weTestamente Elidala bezilokhu ziphindaphindeka, futhi zisaphindaphindeka, ebandleni kulezi zinsuku zokugcina.” Selected Messages, incwadi 3, 338, 339.

The message of the latter rain, according to Isaiah, is a message, for he identifies that the wicked will refuse to hear it, and he describes that message as “line upon line”.

Ngokuka-Isaya, umlayezo wemvula yokugcina ungumlayezo, ngoba ubonisa ukuthi ababi bayokwenqaba ukuwulalela, futhi uyawuchaza lowo myalezo ngokuthi “umugqa phezu komugqa”.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Uyokufundisa bani ulwazi na? Uyokwenza bani aqonde imfundiso na? Labo abayekisiwe ubisi, nabasuswe emabeleni. Ngokuba isiyalo siyakuba phezu kwesiyalo, isiyalo phezu kwesiyalo; umugqa phezu komugqa, umugqa phezu komugqa; lapha okuncane, laphaya okuncane; ngokuba uyakukhuluma kulesi sizwe ngezindebe ezingingizayo nangolunye ulimi. Ayethi kubo, Lokhu kungukuphumula eningaphumuza ngakho okhatheleyo; nalokhu kungukuvuselela; kepha ababengavumi ukuzwa. Kodwa izwi likaJehova laba kubo isiyalo phezu kwesiyalo, isiyalo phezu kwesiyalo; umugqa phezu komugqa, umugqa phezu komugqa; lapha okuncane, laphaya okuncane; ukuze bahambe, bawele emuva, baphuke, bathiywe ngesicupho, babanjwe. U-Isaya 28:9–13.

Of the six lines we have just identified, and there are of course others we have not pointed out, one emphasizes 1863, as the end of a progressive test that led to wandering in the wilderness. Two emphasize a former covenant people being passed by and replaced by a new chosen people. One marks a curse for rebuilding something that was intended to be left destroyed and abandoned under God’s curse as it was, and another marks a curse for returning where you were forbidden to go. Two provide examples of counterfeits of the two tables of the Ten Commandments, that represented Habakkuk’s two tables.

Kule migqa eyisithupha esisanda kuyihlonza, futhi kukhona nezinye esingazikhombisanga, owodwa ugcizelela u-1863, njengokuphela kovivinyo oluqhubekayo olwaholela ekuzulazuleni ehlane. Emibili igcizelela abantu besivumelwano sangaphambili bedlulwa badluliswe eceleni futhi bathathelwe indawo ngabantu abasha abakhethiweyo. Omunye uphawula isiqalekiso sokwakha kabusha into eyayihloselwe ukuba ishiywe ibhujisiwe futhi ilahliwe ngaphansi kwesiqalekiso sikaNkulunkulu njengoba yayinjalo, kanti omunye uphawula isiqalekiso sokubuyela lapho wawunqatshelwe ukuya khona. Emibili inikeza izibonelo zemikhonyovu yamatafula amabili eMiyalo Eyishumi, ayemele amatafula amabili kaHabakuki.

The golden calves of Aaron and Jeroboam represent a counterfeit image of jealousy, that represented the counterfeit 1863 chart. When brought together, the two witnesses of Aaron and Jeroboam teach that Habakkuk’s two tables represent one table, the very same way the two tables of the Ten Commandments represent one law of God. Together they become one symbol, that is made up of two when they are brought together. The same prophetic dynamics of the two tables of the law of God exist in Habakkuk’s two tables, and together Aaron and Jeroboam’s counterfeits address that prophetic phenomenon.

Amathole egolide ka-Aroni noJerobowamu amele umfanekiso-mbumbulu womona, owawumele ishadi-mbumbulu lika-1863. Lapho ehlanganiswa ndawonye, ofakazi ababili baka-Aroni noJerobowamu bafundisa ukuthi amatafula amabili kaHabakuki amele itafula elilodwa, ngendlela efanayo impela amatafula amabili eMiyalo eliShumi amele umthetho owodwa kaNkulunkulu. Ngokuhlangene aba luphawu olulodwa, olwakhiwa ngababili lapho belethwa ndawonye. Izimo ezifanayo zesiprofetho zamatafula amabili omthetho kaNkulunkulu zikhona ematafuleni amabili kaHabakuki, futhi ngokuhlangene izifaniso-mbumbulu zika-Aroni noJerobowamu zikhuluma ngaleyo nto yesiprofetho.

The first generation of Adventism has been typified by the image of jealousy in Ezekiel chapter eight. The vision that begins on the fifth day, of the sixth month in the sixth year in chapter eight of Ezekiel, continues into chapter nine, where the sealing of the one hundred and forty-four thousand is represented. When addressing the illustration of the sealing of chapter nine, Sister White includes the attribute of God’s character that identifies that it is in the third and fourth generation where God judges those who are disobedient. She therefore incorporates the truth associated directly with the second commandment, which is the commandment that forbids the worship of idols, as were Aaron’s and Jeroboam’s golden calves.

Isizukulwane sokuqala sobu-Adventism simelwe ngesithombe somhawu kuHezekeli isahluko sesishiyagalombili. Umbono oqala ngosuku lwesihlanu, lwenyanga yesithupha, ngonyaka wesithupha esahlukweni sesishiyagalombili sikaHezekeli, uyaqhubeka ungene esahlukweni sesishiyagalolunye, lapho kuboniswa khona ukubekwa uphawu kwabangukhulu namashumi amane nane ezinkulungwane. Lapho ekhuluma ngomfanekiso wokubekwa uphawu wesahluko sesishiyagalolunye, uSister White ufaka isici sesimilo sikaNkulunkulu esiveza ukuthi kusezizukulwaneni zesithathu nezesine lapho uNkulunkulu ahlulela khona labo abangalaleli. Ngakho-ke ufaka iqiniso elihlobene ngokuqondile nomyalo wesibili, okuwumyalo owenqabela ukukhulekelwa kwezithombe, njengamathole egolide ka-Aroni nakaJerobowamu.

> “‘And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, 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.’

> “‘Wabiza indoda eyayembethe ilineni, eyayinesikhwama sikayinki sombhali eceleni kwayo; iNkosi yathi kuyo: Hamba udabule phakathi komuzi, phakathi kweJerusalema, ubeke uphawu emabunzini abantu ababubulayo nabakhala ngenxa yazo zonke izinengiso ezenziwa phakathi kwalo. Kwathi kwabanye yathi ngizwa: Hambani nimlandele kuwo wonke umuzi, nishaye; iso lenu malingabi nasihawu, futhi ningabi namusa: bulalani niphelelise abadala nabasha, nezintombi, nabantwana abancane, nabesifazane; kodwa ningasondeli kunoma yimuphi umuntu onophawu; niqale endaweni yami engcwele. Base beqala ngamadoda amadala ayengaphambi kwendlu.’”

> “Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.

> “UJesu usezophuma esihlalweni somusa sendawo engcwele yasezulwini ukuze agqoke izingubo zempindiselo futhi athulule ulaka lwaKhe ngezahlulelo phezu kwalabo abangaphendulanga ekukhanyeni uNkulunkulu abebanike kona. ‘Ngenxa yokuthi isigwebo somsebenzi omubi singasheshi ukwenziwa, ngalokho izinhliziyo zamadodana abantu zigcwala ngokupheleleyo ukuba zenze okubi.’ Esikhundleni sokuthanjiswa ukubekezela nokubekezela okude iNkosi ebibonise kubo, labo abangamesabi uNkulunkulu nabangalithandi iqiniso baqinisa izinhliziyo zabo endleleni yabo embi. Kodwa kukhona imingcele ngisho nasekubekezeleni kukaNkulunkulu, futhi abaningi bayayeqa le mingcele. Sebedlule imingcele yomusa, ngakho-ke uNkulunkulu kumelwe angenelele futhi avikele udumo lwaKhe uqobo.”

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> “Ngama-Amori iNkosi yathi: ‘Esizukulwaneni sesine bayakubuyela lapha futhi; ngokuba ububi bama-Amori abukakagcwali.’ Nakuba lesi sizwe sasivelele ngenxa yokukhonza izithombe nokonakala kwaso, sasingakagcwalisi indebe yobubi baso, futhi uNkulunkulu wayengeke akhiphe umyalo wokubhujiswa kwaso ngokuphelele. Abantu kwakufanele babone amandla kaNkulunkulu ebonakaliswa ngendlela ecacile kakhulu, ukuze basale bengenazaba. UMdali onozwelo wayezimisele ukubekezelela ububi babo kuze kube yisizukulwane sesine. Khona-ke, uma kwakungabonakali uguquko oluya kokungcono, izahlulelo zakhe zaziyokwehlela phezu kwabo.”

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

> “Ngokunemba okungenaphutha, oNgapheli usaqhubeka nokugcina umlando ngazo zonke izizwe. Ngesikhathi umusa waKhe usanikwa kanye nokubizwa ekuphendukeni, lo mlando uyohlala uvulekile; kodwa lapho izinombolo sezifinyelela esilinganisweni esithile uNkulunkulu asimisile, inkonzo yolaka lwaKhe iyaqala. Umlando uyavalwa. Ukubekezela kobuNkulunkulu kuyaphela. Akusekho ukunxusela komusa ngenxa yabo.

> “The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

> “Umprofethi, ebheke phansi kuyo yonke iminyaka ezayo, waboniswa lesi sikhathi embonweni wakhe. Izizwe zalesi sikhathi zamukele izihawu ezingakaze zibonwe ngaphambili. Zanikwa zona izibusiso ezikhethwe kakhulu zasezulwini, kodwa ukwanda kokuzidla, ukuhaha, ukukhonza izithombe, ukudelela uNkulunkulu, nokungabongi okuyihlazo kubhaliwe kumelene nazo. Zishesha ukuvala i-akhawunti yazo noNkulunkulu.

> “But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

> “Kodwa okungenza ngithuthumele yilokhu ukuthi labo abaye baba nokukhanya okukhulu kunakho konke namalungelo amakhulu kunawo wonke sebengcoliswe ngububi obubusayo. Bethonywe ngabangalungile ababazungezile, abaningi, yebo ngisho nakulabo abathi bayalazi iqiniso, sebebande futhi bathwalwa ngumfudlana onamandla wobubi. Ukwedelelwa okujwayelekile okuphonswa phezu kokuzinikela kweqiniso nobungcwele kuholela labo abangazihlanganisi eduze noNkulunkulu ukuba balahlekelwe ukuhlonipha kwabo umthetho waKhe. Ukube bebelandela ukukhanya futhi belalela iqiniso ngokusuka enhliziyweni, lo mthetho ongcwele ubungabonakala ubaligugu nakakhulu kubo lapho udelelwa kanjalo futhi ubekwa eceleni. Njengoba ukungawuhloniphi umthetho kaNkulunkulu kuba sobala kakhulu, umugqa wokwehlukanisa phakathi kwalabo abawugcinayo nezwe uba sobala ngokwengeziwe. Uthando ngemiyalo yobunkulunkulu luyanda kwesinye isigaba ngokwesilinganiso sokwanda kokuyidelela kwesinye isigaba.”

> “The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

> “Inkinga isondela ngokushesha. Izibalo ezikhula ngokushesha zibonisa ukuthi isikhathi sokuhanjelwa nguNkulunkulu sesicishe safika. Nakuba enqikaza ukujezisa, nokho uzojezisa, futhi lokho ngokushesha. Labo abahamba ekukhanyeni bayozibona izibonakaliso zengozi esondelayo; kodwa akufanele bahlale ngokuthula, belindele ngokunganaki ukubhujiswa, beziduduza ngenkolelo yokuthi uNkulunkulu uyobavikela abantu baKhe ngosuku lokuhanjelwa. Kude nakho lokho. Kufanele baqonde ukuthi kuwumsebenzi wabo ukusebenza ngokukhuthala ukusindisa abanye, bebheka kuNkulunkulu ngokukholwa okuqinile ukuze bathole usizo. ‘Umkhuleko oshisekayo, osebenzayo womuntu olungileyo unamandla amakhulu.’”

> “The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

> “Imvubelo yokumesaba uNkulunkulu ayikalahlekelwa amandla ayo ngokuphelele. Ngesikhathi lapho ingozi nokucindezeleka kwebandla kukukhulu kakhulu, lelo qembu elincane elimiyo ekukhanyeni liyobe libubula futhi likhala ngenxa yezinengiso ezenziwa ezweni. Kodwa ikakhulukazi imithandazo yalo iyokhuphukela kuNkulunkulu ngenxa yebandla, ngokuba amalungu alo enza ngokwendlela yezwe.

> “The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

> “Imikhuleko eqotho yalaba abambalwa abathembekileyo ngeke ibe yize. Nxa iNkosi iphuma njengomphindiseli, iyakuphuma futhi njengomvikeli wabo bonke labo abagciné ukukholwa ebumsulweni bako futhi bazigciné bengangcoliswanga ngumhlaba. Kulesi sikhathi lapho uNkulunkulu ethembisé khona ukuphindiselela abakhethiweyo baKhe abakhala kuYe imini nobusuku, lanxa ebabekezelela isikhathi eside.

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.

> “Umyalo uthi: ‘Dabula phakathi komuzi, phakathi kweJerusalema, ubeke uphawu emabunzini abantu ababubulayo nabakhala ngenxa yazo zonke izinengiso ezenziwa phakathi kwalo.’ Laba ababubulayo nabakhala babebambe baqinise amazwi okuphila; babesola, beluleka, benxusa. Abanye ababebehlazisa uNkulunkulu baphenduka futhi bathobisa izinhliziyo zabo phambi Kwakhe. Kodwa inkazimulo yeNkosi yayisukile kwa-Israyeli; nakuba abaningi babesaqhubeka nezimo zenkolo, amandla Nobukhona bayo kwakungekho.” Testimonies, volume 5, 207–210.

To rightly divide the vision of the sealing as set forth by Ezekiel, it is essential to understand the four generations of Adventism. Sister White begins the passage we selected by directly referencing Ezekiel chapter nine, and the portion we have selected also ends with a direct reference of Ezekiel chapter nine. In the passage she says of Ezekiel, “The prophet, looking down the ages, had this time presented before his vision.” Ezekiel saw the circumstances that are occurring during the sealing of the one hundred and forty-four thousand.

Ukuze kuhlukaniswe kahle umbono wokubekwa uphawu njengoba uvezwe nguHezekeli, kubalulekile ukuqonda izizukulwane ezine zobu-Adventist. UDade White uqala indima esiyikhethile ngokubhekisela ngokuqondile kuHezekeli isahluko sesishiyagalolunye, futhi nengxenye esiyikhethile iphetha ngokubhekisela ngokuqondile kuHezekeli isahluko sesishiyagalolunye. Kule ndima usho ngoHezekeli ukuthi, “Umprofethi, ebheka ezikhathini ezizayo ezinqamula izizukulwane, wayebekelwe phambi kombono wakhe lesi sikhathi.” UHezekeli wabona izimo ezenzekayo ngesikhathi sokubekwa uphawu lwabayizinkulungwane eziyikhulu namashumi amane nane.

In the previous article we identified with three specific passages from the Spirit of Prophecy that Isaiah’s “drunkards of Ephraim,” who in this passage are identified as the “ancient men,” and who in both passages represent the leadership of Jerusalem (Adventism), cannot see that there is to be a mighty manifestation of the power of God as in former years. In this passage the very manifestation of God’s power that they refuse to see will occur as part of the divine judgment which is brought upon them, for it is stated that, “the people were to see the divine power manifested in a marked manner, that they might be left without excuse.”

Esihlokweni esedlule saqhathanisa nezindima ezintathu eziqondile ezivela kuMoya Wesiprofetho ukuthi “izidakwa zakwa-Efrayimi” zika-Isaya, kule ndima ezibizwa ngokuthi “amadoda amadala,” futhi kuzo zombili lezi zindima zimelela ubuholi baseJerusalema (ubu-Adventist), aziboni ukuthi kuzoba khona ukubonakaliswa okukhulu kwamandla kaNkulunkulu njengaseminyakeni yakuqala. Kule ndima kona kanye lokho kubonakaliswa kwamandla kaNkulunkulu abenqaba ukukubona kuyokwenzeka njengengxenye yokwahlulela kobuNkulunkulu okulethwa phezu kwabo, ngoba kuthiwa, “abantu babemelwe ukubona amandla obuNkulunkulu ebonakaliswa ngendlela ephawulekayo, ukuze bashiywe bengenazaba.”

Laodicean Adventism refuses to see the manifestation of the latter rain that began sprinkling on September 11, 2001, but they will see the climax of that rainfall when the message of the Midnight Cry is repeated in the last days. That message is Islam of the third Woe. Did not the leadership of ancient Israel, who had just crucified their Messiah watch as the Holy Spirit was poured out at Pentecost?

I-Adventism yaseLawodikeya iyenqaba ukubona ukubonakaliswa kwemvula yokugcina eyaqala ukuconsa ngoSepthemba 11, 2001, kodwa bayoyibona ingqopha-mlando yaleyo mvula lapho umlayezo Wokukhala Kwaphakathi Kwamabili uphindwa ezinsukwini zokugcina. Lowo mlayezo uyiSulumane loMaye wesithathu. Ngabe ubuholi bakwa-Israyeli wasendulo, obabususanda ukubethela uMesiya wabo, abuzange bubuke njengoba uMoya oNgcwele uthululwa ngePhentekoste na?

The passage is identifying the church, which by context is represented by Ezekiel as Jerusalem, and the members within the church (Jerusalem), are contrasted by a “little company,” who are also identified as those “that walk in the light,” and are the “faithful few.” The Bible teaches that “many” are called, but “few” are chosen. The subject of the passage includes the wrath of God that is brought upon His people. The people have brought their judgment upon themselves, but God is specific in emphasizing that it is His angels that accomplish the work of destruction. God never lies, and He has promised that it is He that visits the iniquity of men unto the third and fourth generation. To attribute the execution of judgment to any other than God is to deny His character, and suggest He is a liar.

Le ndima ikhomba ibandla, elimelelwa nguHezekeli ngokomongo njengeJerusalema; kanti amalungu angaphakathi ebandleni (iJerusalema) aqhathaniswa “neqembu elincane,” futhi lawo futhi achazwa njengalabo “abahamba ekukhanyeni,” futhi angaba “abambalwa abathembekileyo.” IBhayibheli lifundisa ukuthi “abaningi” bayabizwa, kodwa “bambalwa” abakhethwayo. Indaba yale ndima ihlanganisa ulaka lukaNkulunkulu olulethwa phezu kwabantu baKhe. Abantu bazilethele ukwahlulelwa kwabo ngokwabo, kodwa uNkulunkulu ucacisa ngokukhethekile ukuthi yizingelosi zaKhe ezenza umsebenzi wokubhujisa. UNkulunkulu akaze aqambe amanga, futhi wethembisile ukuthi nguYe ovakashela ububi babantu kuze kube sesizukulwaneni sesithathu nesezine. Ukuthiwa ukwenziwa kokwahlulela kungokwanoma ubani omunye ngaphandle kukaNkulunkulu kuwukuphika isimilo saKhe, nokusikisela ukuthi ungumqambimanga.

The passage identifies that when the destroying angels of Ezekiel begin to go through Jerusalem, that it is then that, “the ministry of His wrath commences.” God’s wrath begins with Jerusalem, which is his church, which is Laodicean Adventism.

Le ndima ikhomba ukuthi lapho izingelosi ezibhubhisayo zikaHezekeli ziqala ukudabula iJerusalema, kulapho-ke “inkonzo yolaka lwaKhe iqala.” Ulaka lukaNkulunkulu luqala ngeJerusalema, eliyibandla laKhe, okuyi-Adventism yaseLawodike.

> For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.

> Ngokuba isikhathi sesifikile sokuba ukwahlulela kuqale endlini kaNkulunkulu; kanti uma kuqala kithi, kuyakuba yini ukuphela kwalabo abangalaleli ivangeli likaNkulunkulu na? 1 Petru 4:17.

God’s wrath is accomplished by God’s angels, and when their work begins, they are commanded to “smite,” all and to “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.” The wrath of God is carried out by holy angels, and the point we are wishing to identify here is that the commencement of God’s ministry of wrath is accomplished in the fourth generation.

Ulaka lukaNkulunkulu lufeziwe yizingelosi zikaNkulunkulu, futhi lapho umsebenzi wazo uqala, ziyalwa ukuba “zishaye,” bonke, nokuba “iso lakho malingabi nomusa, futhi ningabi nesihawu; bulalani niphelelise abadala nabasha, nezintombi, nabantwana abancane, nabesifazane; kodwa ningasondeli kunoma yimuphi umuntu okukhona kuye uphawu; futhi niqale engcwelengcwele yami.” Ulaka lukaNkulunkulu lwenziwa yizingelosi ezingcwele, futhi iphuzu esifisa ukulikhomba lapha yilokhu: ukuqala kwenkonzo kaNkulunkulu yolaka kufezwa esizukulwaneni sesine.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. And it shall come to pass in that day, saith the Lord, that there shall be the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills. Howl, ye inhabitants of Maktesh, for all the merchant people are cut down; all they that bear silver are cut off. And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will he do evil. Zephaniah 1:8–12.

> Kuyakuthi ngosuku lomhlatshelo weNkosi ngiyakujezisa izikhulu, nabantwana benkosi, nabo bonke abagqoka izingubo zabezizwe. Ngalolo suku futhi ngiyakujezisa bonke abeqa phezu komnyango, abagcwalisa izindlu zamakhosi abo ngodlame nenkohliso. Kuyakuthi ngalolo suku, usho uJehova, kuzwakale umsindo wokukhala uvela esangweni lezinhlanzi, nokulila okuvela kwesesibili, nokuphahlazeka okukhulu okuvela emagqumeni. Lilanini, nina bakhileyo baseMaketeshi, ngokuba bonke abantu bokuhweba banqunyiwe; bonke abathwala isiliva banqunywe. Kuyakuthi ngaleso sikhathi ngiyakulihlolisisa iJerusalema ngezibani, ngibajezise abantu asebezinzile phezu kwezinsalela zabo, abasho enhliziyweni yabo ukuthi: UJehova akayikwenza okuhle, futhi akayikwenza okubi. Zefaniya 1:8–12.

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