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# The Book of Daniel - Number Seventy-Nine

Incwadi kaDaniyeli - Inombolo Engamashumi Ayisikhombisa Nesishiyagalolunye

Unveiling the Rebellion of 1888: Lessons from the Second Generation of Laodicean Adventism

Ukwembulwa Kokuvukela Kuka-1888: Izifundo Ezivela Esizukulwaneni Sesibili Se-Adventism YaseLawodikeya

Author

Jeff Pippenger

Published

February 12, 2024

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The second generation of Laodicean Adventism arrived in 1888, and that generation is symbolically represented in Ezekiel chapter eight, as the second abomination, which is represented by the “chambers of his imagery.”

Isizukulwane sesibili sobu-Adventist baseLawodikeya safika ngo-1888, futhi leso sizukulwane simelelwa ngokomfanekiso kuHezekeli isahluko sesishiyagalombili, njengesinengiso sesibili, esimelwe “ngamakamelo ezithombe zakhe.”

> So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:10–12.

> Ngakho ngangena ngabona; bheka, zonke izinhlobo zezinto ezihuquzelayo, nezilwane ezinengekayo, nazo zonke izithixo zendlu yakwa-Israyeli, kuqoshiwe odongeni nxazonke. Phambi kwazo kwakumi amadoda angamashumi ayisikhombisa abadala bendlu yakwa-Israyeli, futhi phakathi kwawo kwakumi uJazaniya indodana kaShafani, yilowo nalowo ephethe impepho yakhe ngesandla; kwase kukhuphuka ifu eliwugqinsi lempepho. Wayesethi kimi: Ndodana yomuntu, ukubonile yini lokho okwenziwa ngabadala bendlu yakwa-Israyeli ebumnyameni, yilowo nalowo emakamelweni ezithombe zakhe? ngokuba bathi: INkosi ayisiboni; INkosi iwushiyile umhlaba. Hezekeli 8:10–12.

The chambers of imagery represent the wicked secrets within the hearts of those represented as the ancient men, and they have brought that very wickedness into not only the chambers of their minds, but also into the chambers of God’s sanctuary.

Amakamelo ezithombe amelela izimfihlo ezimbi ezingaphakathi ezinhliziyweni zalabo abamelwe njengamadoda asendulo, futhi bona balethe khona lobobo bubi, hhayi kuphela emakamelweni ezingqondo zabo, kodwa futhi nasemakamelweni endlu engcwele kaNkulunkulu.

> Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats: For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee. Proverbs 23:6, 7.

> Ungadli isinkwa salowo oneso elibi, futhi ungakufisi ukudla kwakhe okumnandi; ngoba njengoba ecabanga enhliziyweni yakhe, unjalo. Uthi kuwe: Yidla uphuze; kodwa inhliziyo yakhe ayinawe. IzAga 23:6, 7.

The wickedness of the chambers of imagery is written both on the walls of the temple and the walls of the ancient men’s minds. The secret chambers of imagery of the second abomination of Ezekiel chapter eight, represent the second generation of Laodicean Adventism, and of the four abominations the second abomination takes more time to emphasize a corporate rebellion, although all four abominations are represented as being carried out by the men who were supposed to be the guardians of the people.

Ububi bamakamelo ezithombe buqoshiwe kokubili ezindongeni zethempeli nasezindongeni zemiqondo yamadoda asendulo. Amakamelo emfihlo ezithombe esinengiso sesibili sikaHezekeli isahluko sesishiyagalombili, amele isizukulwane sesibili se-Adventism yaseLawodikeya; kanti ezinengisweni ezine, isinengezo sesibili sithatha isikhathi esengeziwe ukugcizelela ukuhlubuka kwebandla njengomzimba, nakuba zonke lezi zinengiso ezine zivezwa njengokwenziwa ngamadoda ayefanele ukuba ngabalindi babantu.

> “The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘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.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.

> “Uphawu lokukhululwa lubekiwe phezu kwalabo ‘ababubulayo nabakhala ngenxa yazo zonke izinengiso ezenziwayo.’ Manje ingelosi yokufa iyaphuma, imelwe embonweni kaHezekeli ngamadoda anezikhali zokubulala, anikwa wona umyalo wokuthi: ‘Bhubhisani ngokupheleleyo abadala nabancane, izintombi, nezingane ezincane, nabesifazane; kodwa ningasondeli kunoma yimuphi umuntu okuphezu kwakhe kukhona uphawu; futhi niqale engcwele yami.’ Umprofethi uthi: ‘Baqala ngamadoda amadala ayengaphambi kwendlu.’ Hezekeli 9:1–6. Umsebenzi wokubhujiswa uqala phakathi kwalabo abathi bayizilindi zomoya zabantu. Izilindi zamanga ziyizokuqala ukuwa. Akukho noyedwa ozohawukela noma ozokhulula. Amadoda, abesifazane, izintombi, nezingane ezincane bayabhubha ndawonye.” The Great Controversy, 656.

The rebellion that marks the arrival of the second generation is specifically associated with the leadership of Laodicean Adventism, as fulfilled at the 1888 General Conference meeting in Minneapolis. It is represented by the expression “ancients of the house of Israel” and also by the “seventy men.” It was seventy elders that were associated with the work of Moses, and Jesus’ second group of disciples consisted of seventy men. “Seventy” represents leadership, as does “the ancients.” The second abomination places an extra emphasis upon the leadership, and in so doing it places the emphasis upon the abomination as being associated with a corporate rebellion of the leadership.

Ukuhlubuka okuphawula ukufika kwesizukulwane sesibili kuhlotshaniswa ngokukhethekile nobuholi bobu-Adventisti baseLawodikeya, njengoba kwagcwaliseka emhlanganweni we-General Conference ka-1888 eMinneapolis. Kumelwe yisisho esithi “abadala bendlu ka-Israyeli,” futhi futhi “ngamadoda angamashumi ayisikhombisa.” Kwakungabadala abangamashumi ayisikhombisa ababexhumene nomsebenzi kaMose, futhi iqembu lesibili labafundi bakaJesu lalakhiwe ngamadoda angamashumi ayisikhombisa. “Amashumi ayisikhombisa” amele ubuholi, njengoba kwenza “abadala.” Isinengiso sesibili sibeka ukugcizelela okwengeziwe phezu kobuholi, futhi ngokwenza kanjalo sibeka ukugcizelela phezu kwesinengiso njengokuhlotshaniswa nokuhlubuka kwebandla lonke kobuholi.

In the midst of the seventy ancient men stood “Jaazaniah the son of Shaphan.” The name “Jaazaniah,” means “heard of God”, and he represents a leadership that rebelled at the very time that God was speaking, for he heard God, but refused to listen, for he professed that God had forsaken his people, and that God did not see what was happening in the secret chambers. Jaazaniah was the “son of Shaphan,” and the name “Shaphan” means “to hide”. The setting of the second generation represents a rebellion of the leadership that rebelled in the very time when God was speaking, and they believed that God did not see or care about their actions.

Phakathi kwalawo madoda angamashumi ayisikhombisa asendulo kwakumi “uJazaniya indodana kaShafani.” Igama elithi “Jazaniya” lisho ukuthi “ozwiwe nguNkulunkulu”, futhi umele ubuholi obahlubuka ngaso kanye isikhathi uNkulunkulu ekhuluma ngaso, ngoba wamuzwa uNkulunkulu, kodwa wenqaba ukulalela; ngokuba wavuma ukuthi uNkulunkulu wayebashiyile abantu bakhe, nokuthi uNkulunkulu wayengakuboni okwakwenzeka emakamelweni ayimfihlo. UJazaniya wayeyi-“ndodana kaShafani,” futhi igama elithi “Shafani” lisho ukuthi “ukufihla”. Isimo sesizukulwane sesibili simele ukuhlubuka kobuholi obahlubuka ngaso kanye isikhathi uNkulunkulu ekhuluma ngaso, futhi bakholwa ukuthi uNkulunkulu wayengakuboni noma engenandaba nezenzo zabo.

Sister White recorded that she was shown the conversations of the leadership of Laodicean Adventism during the 1888 General Conference. At the 1888 General Conference God showed Sister White the meetings of the leaders which they had among themselves when they thought God was not listening. There in the secrecy of their rooms they spoke evil against Sister White, her son, and Elders Jones and Waggoner. They believed they could speak freely, for God could not see them in their private quarters, but God showed these very conversations to the prophetess. They were in a corporate meeting, and according to inspiration they were hearing the message of the latter rain, but they refused to hear.

UDadewethu uWhite waloba ukuthi waboniswa izingxoxo zabaholi bo-Adventism baseLawodikeya ngesikhathi seNgqungquthela Jikelele ka-1888. ENgqungqutheleni Jikelele ka-1888 uNkulunkulu wabonisa uDadewethu uWhite imihlangano yabaholi ababeyenza phakathi kwabo lapho becabanga ukuthi uNkulunkulu wayengalalele. Lapho, ekusithekeni kwamagumbi abo, bakhuluma okubi ngoDadewethu uWhite, ngendodana yakhe, nangabaDala uJones noWaggoner. Babekholelwa ukuthi bangakhuluma ngokukhululeka, ngoba uNkulunkulu wayengeke ababone ezindlini zabo zangasese, kodwa uNkulunkulu wazibonisa yona lezi zingxoxo kumprofethikazi. Babesesemhlanganweni wenhlangano, futhi ngokokuvuselelwa baphefumulelwe babezwa umlayezo wemvula yokugcina, kodwa benqaba ukuzwa.

What was it that had produced a leadership that manifested such open rebellion in 1888, that Sister White compared it to the rebellion of Korah, Dathan and Abiram?

Yini eyayiveze ubuholi obabonakalisa ukuhlubuka okusobala kangaka ngo-1888, kangangokuthi uDadewethu White wakufanisa nokuhlubuka kukaKora, noDathani, no-Abiramu?

> “When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.

> “Lapho ukhanyiselwe nguMoya oNgcwele, uyobubona bonke lobo bubi baseMinneapolis njengoba bunjalo, njengoba uNkulunkulu abubuka. Uma ngingasoze ngakubona futhi kuleli zwe, qiniseka ukuthi ngiyakuthethelela usizi nokucindezeleka nomthwalo wenhliziyo eningethwese wona ngaphandle kwesizathu. Kodwa ngenxa yomphefumulo wakho, ngenxa yaLowo owakufela, ngifuna ukuba ubone uvume amaphutha akho. Wazihlanganisa nalabo abamelana noMoya kaNkulunkulu. Wawunabo bonke ubufakazi obabudingeka kuwe bokuthi iNkosi yayisebenza ngoMfoweth’ uJones noWaggoner; kodwa awuzange wamukele ukukhanya; futhi emva kwemizwa oyivumele, namazwi owawakhuluma ngokumelene neqiniso, awuzange uzizwe ukulungele ukuvuma ukuthi wenzile okubi, ukuthi la madoda ayenomlayezo ovela kuNkulunkulu, nokuthi wawenze ize kokubili umyalezo nezithunywa.”

> “Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.

> “Angikaze ngaphambili ngibone phakathi kwabantu bakithi ukwaneliseka okunjalo okuqinile ngabo uqobo nokungathandi ukwamukela nokuvuma ukukhanya njengoba kwabonakaliswa eMinneapolis. Ngibonisiwe ukuthi akekho noyedwa kulabo ababenamathele emoyeni owabonakaliswa kulowo mhlangano owayeyophinde abe nokukhanya okucacileyo kokubona ubunqabile beqiniso elathunyelwa kubo livela ezulwini kuze kube yilapho bethobisa ukuzigqaja kwabo futhi bevuma ukuthi babengaqhutshwa nguMoya kaNkulunkulu, kodwa ukuthi izingqondo nezinhliziyo zabo zazigcwele ubandlululo. INkosi yayifisa ukusondela kubo, ukubabusisa nokubaphulukisa ekubuyeleni emuva kwabo, kodwa abazange balalele. Babeqhutshwa yilowo moya ofanayo owaphefumulela uKora, uDathani, no-Abiramu. Lawo madoda akwa-Israyeli ayezimisele ukumelana nabo bonke ubufakazi obabuyobonisa ukuthi ayesephutheni, futhi aqhubeka njalo endleleni yawo yokunganeliseki kwenhliziyo kwaze kwaba yilapho abaningi bedukiswa basuka bayahlangana nawo.”

> “Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘All the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [Verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.

> “Babengobani laba? Kwakungeyibona ababuthakathaka, kwakungeyibona abangazi lutho, kwakungeyibona abangakhanyiselwanga. Kulokho kuhlubuka kwakukhona izikhulu ezingamakhulu amabili namashumi amahlanu, ezazidumile ebandleni, amadoda ahlonishwayo. Babufakaza ngani? ‘Ibandla lonke lingcwele, yilowo nalowo walo, futhi uJehova uphakathi kwalo; pho-ke, kungani niziphakamisa ngaphezu kwebandla likaJehova na?’ [Numeri 16:3]. Lapho uKora nabangane bakhe bebhubha ngaphansi kwesahlulelo sikaNkulunkulu, abantu ababedukiswe yibo abazange babone isandla sikaJehova kulesi simangaliso. Ngalokho ekuseni okulandelayo ibandla lonke lasola uMose no-Aroni, lathi, ‘Nibulele abantu bakaJehova’ [Ivesi 41], isifo sahlasela ibandla, kwabhubha abangaphezu kwezinkulungwane eziyishumi nane.”

> “When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.

> “Lapho ngihlose ukuhamba eMinneapolis, ingelosi yeNkosi yema ngasami yathi: ‘Akunjalo; uNkulunkulu unomsebenzi wokuba uwenze kule ndawo. Abantu benza njengokuvukela kukaKora, uDathani, no-Abiramu. Ngikubeke endaweni yakho efanele, abangekho ekukhanyeni abangeke bayivume; abayikulalela ubufakazi bakho; kodwa Mina ngiyokuba nawe; umusa waMi namandla aMi kuyakukusekela. Akusiwe abakudelelayo, kodwa yizithunywa nomyalezo engiwuthumela kubantu baMi. Babonise ukweyisa izwi leNkosi. USathane uphuphuthekisile amehlo abo futhi uphambukisile ukwahlulela kwabo; futhi ngaphandle kokuba yonke imiphefumulo iphenduke kulesi sono sayo, kulokhu kuzimela okungangcweliswanga okuthuka uMoya kaNkulunkulu, bayakuhamba ebumnyameni. Ngiyakulususa uthi lwesibani endaweni yalo, ngaphandle kokuba baphenduke baphendulwe, ukuze ngibaphilise. Bafiphazile ukubona kwabo kokomoya. Abafunanga ukuba uNkulunkulu abonakalise uMoya waKhe namandla aKhe; ngokuba banomoya wokukloloda nowokunengeka ngezwi laMi. Ukunganaki, ukudelela, ukuhlekisa, nokuncokola kwenziwa nsuku zonke. Ababekanga izinhliziyo zabo ekungifuneni. Bahamba ngezinhlansi zokubasa kwabo siqu, futhi ngaphandle kokuba baphenduke bayakulala phansi osizini. Isho kanje iNkosi: Yima esikhundleni somsebenzi wakho; ngokuba nginawe, futhi angiyikukushiya noma ngikulahle.’ La mazwi avela kuNkulunkulu angizange ngibe nesibindi sokuwadelela.”

> “Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.

> “Ukukhanya bekulokhu kukhanya eBattle Creek ngemisebe ecacileyo, ekhanyayo; kodwa ngubani kulabo ababa nengxenye emhlanganweni waseMinneapolis osefikile ekukhanyeni futhi wamukela ingcebo enothileyo yeqiniso iNkosi eyayibathumele yona ivela ezulwini? Ngubani oye wahamba isinyathelo ngesinyathelo noMholi, uJesu Kristu? Ngubani owenze ukuvuma okuphelele kwentshiseko yakhe ephambukile, ubumpumputhe bakhe, umhawu wakhe nezinsolo ezimbi, nokudelela kwakhe iqiniso na? Akukho noyedwa; futhi ngenxa yokunganaki kwabo isikhathi eside ukuvuma ukukhanya, sekubashiye kude emuva; abakhulanga emseni nasekwazini uKristu Jesu iNkosi yethu. Behlulekile ukwamukela umusa owawudingeka ababengawuthola, nowawuzobenza babe ngamadoda aqinileyo ekuhlangenwe nakho kwezenkolo.”

> “The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.

> “Isikhundla esathathwa eMinneapolis ngokusobala sasingumgoqo ongenakweqiwa, owabavala kakhulu kanye nabangabazayo, ababuzayo, kanye nabaphikisi beqiniso namandla kaNkulunkulu. Lapho kufika enye inhlekelele, labo asebekade isikhathi eside bemelana nobufakazi obunqwabelene phezu kobunye ubufakazi bayophinde bavivinywe ngalezo zinto abahluleka kuzo ngokusobala kangaka, futhi kuyoba lukhuni kubo ukwamukela lokho okuvela kuNkulunkulu nokwenqaba lokho okuvela emandleni obumnyama. Ngakho-ke indlela yabo kuphela ephephile ukuhamba ngokuzithoba, benza izindlela eziqondileyo ngezinyawo zabo, funa isishosha siphambukiswe endleleni. Kwenza umehluko omkhulu kakhulu ukuthi sihlangana nobani, noma ngabe kungabantu abahamba noNkulunkulu, abakholwayo nabamethembayo, noma ngabantu abalandela ukuhlakanipha kwabo abacabanga ukuthi kungokwabo, behamba ezinhlansini zokubasa kwabo siqu.”

> “The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.

> “Isikhathi nokunakekela nomsebenzi okudingekile ukuze kunqandwe ithonya lalabo abasebenze ngokumelene neqiniso kube ukulahlekelwa okwesabekayo; ngokuba besingaba sesihambe ngeminyaka eminingi phambili olwazini lomoya; futhi imiphefumulo eminingi kakhulu ibingase yenezelwe ebandleni ukube labo okwakufanele bahambe ekukhanyeni baqhubekela phambili ekumazini uJehova, ukuze bazi ukuthi ukuphuma Kwakhe kulungisiwe njengokusa. Kodwa lapho kudingeka kuchithwe umsebenzi omkhulu kangaka khona impela ebandleni ukuze kunqandwe ithonya lezisebenzi ebezime njengodonga lwegwadle zimelene neqiniso uNkulunkulu alithumela kubantu Bakhe, izwe lishiywa ebumnyameni obukhulu ngokwesilinganiso.

> “God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.” Manuscript Releases, volume 14, 107–111.

> “UNkulunkulu wayehlose ukuba abalindi bavuke, futhi ngamazwi avumelanayo bakhiphe umlayezo oqondile, benike icilongo umsindo oqinisekileyo, ukuze abantu bonke baphuthume baye ezikhundleni zabo zomsebenzi, benze isabelo sabo emsebenzini omkhulu. Khona-ke ukukhanya okunamandla, okucacileyo kwaleyo enye ingelosi eyehla ivela ezulwini inamandla amakhulu, kwakuyogcwalisa umhlaba ngenkazimulo yayo. Sisemuva ngeminyaka; futhi labo abama ebumpumputheni bavimbela ukuqhubekela phambili kwawo lowo kanye umlayezo uNkulunkulu ayehlose ukuba uphume emhlanganweni waseMinneapolis njengesibani esivuthayo, badinga ukuthobisa izinhliziyo zabo phambi kukaNkulunkulu futhi babone baqonde ukuthi umsebenzi uvinjwe kanjani ngenxa yobumpumputhe bengqondo yabo nobulukhuni benhliziyo.” Manuscript Releases, umqulu 14, 107–111.

What was it that had produced a leadership that manifested such open rebellion in 1888, that Sister White compared it to the rebellion of Korah, Dathan and Abiram? The answer no doubt lies in the rebellion of 1863, that prepared the way for what Ezekiel was told would be even greater abominations. Rejecting the “seven times,” of Leviticus twenty-six, and introducing a counterfeit chart, would produce the necessity to uphold the counterfeit of 1863. Thus, Miller would watch his jewels get scattered and covered up with rubbish and counterfeit jewels and coins. The worldly saying says, “history is written by the victors.”

Kwakuyini okwakukhiqize ubuholi obabonakalisa ukuvukela obusobala kangaka ngo-1888, uDade White akufanisa nokuvukela kukaKora, uDathani no-Abiramu? Impendulo, ngokungangabazeki, ilele ekuvukeleni kuka-1863, okwalungisa indlela yalokho uHezekeli atshelwa ukuthi kwakuyoba yizinengiso ezinkulu nakakhulu. Ukwenqaba “izikhathi eziyisikhombisa” zeLevitikusi amashumi amabili nesithupha, nokwethula ishadi lomgunyathi, kwakuyoveza isidingo sokusekela umgunyathi ka-1863. Ngalokho, uMiller wayezobukela amagugu akhe ehlakazeka futhi embeswa udoti kanye namagugu nezinhlamvu zemali zomgunyathi. Isaga sezwe sithi, “umlando ubhalwa abanqobile.”

Though not actually the victors, those leading the Laodicean Adventist church have spent time and effort to construct a historical narrative that upholds the increasing rebellion through the four generations, in an attempt to place that rebellion in a light that is far from the actual history recorded by the heavenly angels. The revision of history is a hallmark characteristic of the Jesuits of the Catholic Church, and historical revisionism has been a stock and trade of Laodicean Adventist historians. What is written these days by Laodicean Adventist “historians” about the Minneapolis General Conference session is a classic example of historical revisionism.

Nakuba bengeyibo hhayi ngokoqobo abanqobi, labo abahola ibandla lama-Adventist laseLawodikeya bachithe isikhathi nomzamo ekwakheni umlando olandisayo osekelayo ukuvukela okwandayo ezizukulwaneni ezine, ngomzamo wokubeka lokho kuvukela ekukhanyeni okukude kakhulu nomlando wangempela owalotshwa yizingelosi zasezulwini. Ukubuyekezwa komlando kuyisici esiyingqophamlando samaJesuit eBandla lamaKatolika, futhi ukuchezukiswa komlando kube yinsika nomsebenzi ojwayelekile wababhali-mlando bama-Adventist aseLawodikeya. Lokho okulotshwa kulezi zinsuku “ngababhali-mlando” bama-Adventist aseLawodikeya mayelana neseshini ye-General Conference yaseMinneapolis kuyisibonelo esivelele sokuguqulwa komlando.

There may have been a few of the rebels from that conference that eventually repented, but the exception to the rule, does not deny the rule. Sister White was commanded to stay and record the meeting, for the rebellion of Korah, Dathan and Abiram was being repeated. For Adventist historians to construct the testimony around whether the message of righteousness by faith was understood, not understood; rejected or not rejected, or thereafter accepted is to avoid the inspired testimony of a rebellion that was typified by Korah, Dathan and Abiram.

Kungenzeka ukuthi kwakukhona abambalwa kulabo abavukelayo ababevela kuleyo ngqungquthela abagcina bephendukile, kodwa okungavamile emthethweni akuwuphiki umthetho. USister White wayalelwa ukuba ahlale lapho abhale phansi lowo mhlangano, ngoba ukuvukela kukaKora, uDathani no-Abiramu kwakuphindwa. Ukuba izazi-mlando zama-Adventist zakhe ubufakazi zizungeze umbuzo wokuthi umlayezo wokulunga ngokukholwa waqondwa yini noma awuqondwanga; wenqatshwa noma awenqatshwanga, noma kamuva wamukelwa, kuwukubalekela ubufakazi obuphefumulelwe bokuvukela okwakufanekiselwa nguKora, uDathani no-Abiramu.

Which of those three rebels did Moses’ record show was afterward repentant and accepted back in the leadership with Moses?

Yimuphi kulabo bavukeli abathathu irekhodi likaMose elabonisa ukuthi kamuva waphenduka, wase emukelwa futhi ebuholini kanye noMose?

> “Korah, the leading spirit in this movement, was a Levite, of the family of Kohath, and a cousin of Moses; he was a man of ability and influence. Though appointed to the service of the tabernacle, he had become dissatisfied with his position and aspired to the dignity of the priesthood. The bestowal upon Aaron and his house of the priestly office, which had formerly devolved upon the first-born son of every family, had given rise to jealousy and dissatisfaction, and for some time Korah had been secretly opposing the authority of Moses and Aaron, though he had not ventured upon any open act of rebellion. He finally conceived the bold design of overthrowing both the civil and the religious authority. He did not fail to find sympathizers. Close to the tents of Korah and the Kohathites, on the south side of the tabernacle, was the encampment of the tribe of Reuben, the tents of Dathan and Abiram, two princes of this tribe, being near that of Korah. These princes readily joined in his ambitious schemes. Being descendants from the eldest son of Jacob, they claimed that the civil authority belonged to them, and they determined to divide with Korah the honors of the priesthood.

> “UKhora, umoya oholayo kulokhu kunyakaza, wayengumLevi, womndeni kaKohati, futhi eyisihlobo sikaMose; wayeyindoda enekhono nethonya. Nakuba wayemiselwe umsebenzi wetabernakele, wayesenganelisekile ngesikhundla sakhe futhi wayelangazelela isithunzi sobupristi. Ukunikezwa u-Aroni nendlu yakhe isikhundla sobupristi, esasikade sehlela endodaneni eyizibulo yomndeni ngamunye, kwavusa umona nokunganeliseki, futhi isikhathi esithile uKhora wayephikisa ngasese igunya likaMose no-Aroni, nakuba wayengakaze alinge ukwenza isenzo esisobala sokuvukela. Ekugcineni wasungula icebo elinesibindi lokuketula kokubili igunya lombuso nelokwenkolo. Akazange aswele abamhawukelayo. Eduze kwamathente kaKhora nawamaKohati, ohlangothini oluseningizimu lwetabernakele, kwakukhona ikamu lesizwe sakwaRubeni, amathente kaDathani no-Abiramu, izikhulu ezimbili zalesi sizwe, eseduze nelikaKhora. Lezi zikhulu zashesha ukuzihlanganisa namacebo akhe okufisa udumo. Njengoba zazingabazukulu bendodana kaJakobe eyizibulo, zathi igunya lombuso lingelezazo, futhi zanquma ukwabelana noKhora ngezihlonipho zobupristi.

> “The state of feeling among the people favored the designs of Korah. In the bitterness of their disappointment, their former doubts, jealousy, and hatred had returned, and again their complaints were directed against their patient leader. The Israelites were continually losing sight of the fact that they were under divine guidance. They forgot that the Angel of the covenant was their invisible leader, that, veiled by the cloudy pillar, the presence of Christ went before them, and that from Him Moses received all his directions.

> “Isimo somuzwa phakathi kwabantu sasivuna amacebo kaKora. Ngolaka lobuhlungu bokudumala kwabo, ukungabaza kwabo kwangaphambili, umona, nenzondo kwase kubuyile, futhi futhi izikhalo zabo zaqondiswa kumholi wabo obekezelayo. Ama-Israyeli ayeqhubeka njalo elahlekelwa ukubona iqiniso lokuthi ayephansi kokuqondiswa nguNkulunkulu. Akhohlwa ukuthi iNgelosi yesivumelwano yayingumholi wabo ongabonakaliyo, nokuthi, ifihlwe yinsika yefu, ubukhona bukaKristu babuhamba phambi kwabo, nokuthi kuYe uMose wayemukela yonke imiyalo yakhe.”

> “They were unwilling to submit to the terrible sentence that they must all die in the wilderness, and hence they were ready to seize upon every pretext for believing that it was not God but Moses who was leading them and who had pronounced their doom. The best efforts of the meekest man upon the earth could not quell the insubordination of this people; and although the marks of God’s displeasure at their former perverseness were still before them in their broken ranks and missing numbers, they did not take the lesson to heart. Again they were overcome by temptation.” Patriarchs and Prophets, 395, 396.

> “Babengafuni ukuzithoba esigwebeni esesabekayo sokuthi bonke kwakufanele bafele ehlane; ngakho-ke babelungele ukubambelela kunoma yiliphi icebo lokukholwa ukuthi kwakungeyena uNkulunkulu kodwa uMose owayebahola nowayememezele ukubhujiswa kwabo. Imizamo emihle kakhulu yendoda emnene kunazo zonke emhlabeni yayingeke ikwazi ukuthulisa ukuhlubuka kwalaba bantu; futhi nakuba izimpawu zokungajabuli kukaNkulunkulu ngenxa yokuphambuka kwabo kwangaphambili zazisekhona phambi kwabo ezinhlwini zabo eziphukile nasezinombolweni zabo ezazishoda, abazange balifake enhliziyweni lelo sifundo. Baphinde banqotshwa yisilingo.” Patriarchs and Prophets, 395, 396.

Laodicean Adventism began in 1856, and in 1863 it became the legally registered Laodicean Adventist church. As previously addressed in prior articles, there is no inspired testimony that Laodicea is ever saved. It cannot be saved unless it repents of its condition, and accepts the experience represented by Philadelphia. Laodicea is a people that is judged, by being spewed out of the mouth of the Lord. As the Laodicean church, inspiration identifies that the church was destined to wander in the wilderness as did ancient Israel.

U-Adventism waseLawodikeya waqala ngo-1856, futhi ngo-1863 waba yibandla laseLawodikeya lama-Adventist elabhaliswa ngokomthetho. Njengoba sekuxoxiwe ngaphambilini kwezinye izihloko, abukho ubufakazi obuphefumulelwe obuthi iLawodikeya iyoke isindiswe. Ayinakusindiswa ngaphandle kokuba iphenduke esimweni sayo, futhi yamukele ulwazi olumele iFiladefiya. ILawodikeya ingabantu abahlulelwayo, ngokukhafulelwa ngaphandle komlomo weNkosi. Njengebandla laseLawodikeya, ugqozi lukhomba ukuthi ibandla lalimiselwe ukuzulazula ehlane njengoba kwenza u-Israyeli wasendulo.

Which of the rebels of ancient Israel wandered in the wilderness for forty years and then entered into the Promised Land? Not a single soul, and their wandering typified the wandering of modern Israel.

Yibaphi kwabavukeli bakwa-Israyeli wasendulo eyazulazula ehlane iminyaka engamashumi amane, yase ingena eZweni Lesithembiso? Akukho noyedwa umuntu, futhi ukuzulazula kwabo kwakufanekisa ukuzulazula kuka-Israyeli wanamuhla.

The rebellion of Korah, Dathan and Abiram (that typified the rebellion of 1888), was premised upon their unwillingness to accept the judgment upon the people assigning them to wander for forty years in the wilderness. The rebellion of 1888, was premised upon the leadership’s rejection of the pronouncement identifying them as Laodicea and assigning them to wander many more years in the wilderness because of their insubordination.

Ukuvukela kukaKora, uDathani no-Abiramu (okwakuyisifaniso sokuvukela kuka-1888), kwakusekelwe ekungathandini kwabo ukwamukela isahlulelo esaphezu kwabantu esababeka ukuba bazulazule iminyaka engamashumi amane ehlane. Ukuvukela kuka-1888 kwakusekelwe ekwenqabeni kobuholi leso simemezelo esasibabiza ngokuthi bangamaLaodicea futhi esababeka ukuba bazulazule eminye iminyaka eminingi ehlane ngenxa yokungalaleli kwabo.

> “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 esawuphiwa ngu-A. T. Jones, no-E. J. Waggoner, ungumyalezo kaNkulunkulu ebandleni laseLawodikeya, futhi maye kunoma ubani othi uyakholwa iqiniso kodwa nokho engabakhanyiseli abanye ngemisebe ayiphiwe nguNkulunkulu.” The 1888 Materials, 1053.

The ancient men, who were to be the guardians of the people in 1888, believed they were “rich and increased with goods”. We will consider what produced this condition in advance of 1888, in the next article.

Amadoda asendulo, ayemiselwe ukuba abe ngabalondolozi babantu ngo-1888, ayekholwa ukuthi “acebile, anda ngezimpahla”. Sizobheka ukuthi yini eyaveza lesi simo ngaphambi kuka-1888, esihlokweni esilandelayo.

> “My soul is made very sad to see how quickly some who have had light and truth will accept the deceptions of Satan, and be charmed with a spurious holiness. When men turn away from the landmarks the Lord has established that we may understand our position as marked out in prophecy, they are going they know not whither.

> “Umphefumulo wami udabukile kakhulu ukubona ukuthi ngokushesha kangakanani abanye abaye baba nokukhanya neqiniso bemukela izinkohliso zikaSathane, futhi bathathwe ubuhle ubungcwele bamanga. Lapho abantu befulathela izimpawu zomngcele iNkosi eyazimisa ukuze siqonde isikhundla sethu njengoba siphawuliwe esiprofethweni, baya lapho bengazi khona ukuthi bayaphi.

> “I question whether genuine rebellion is ever curable. Study in Patriarchs and Prophets the rebellion of Korah, Dathan, and Abiram. This rebellion was extended, including more than two men. It was led by two hundred and fifty princes of the congregation, men of renown. Call rebellion by its right name and apostasy by its right name, and then consider that the experience of the ancient people of God with all its objectionable features was faithfully chronicled to pass into history. The Scripture declares, ‘These things … are written for our admonition, upon whom the ends of the world are come.’ And if men and women who have the knowledge of the truth are so far separated from their Great Leader that they will take the great leader of apostasy and name him Christ our Righteousness, it is because they have not sunk deep into the mines of the truth. They are not able to distinguish the precious ore from the base material.

> “Ngiyangabaza ukuthi ukuhlubuka kweqiniso kungake kwelapheke. Fundani encwadini ethi Patriarchs and Prophets mayelana nokuhlubuka kukaKora, uDathani, no-Abiramu. Lokhu kuhlubuka kwanda, kungagcini ngamadoda amabili kuphela. Kwaholwa yizikhulu ezingamakhulu amabili namashumi amahlanu zebandla, amadoda adumile. Biza ukuhlubuka ngegama lalo elifanele, nokuhlubuka enkolweni ngegama lakho elifanele, bese nicabanga ukuthi isipiliyoni sabantu bakaNkulunkulu basendulo, kanye nazo zonke izici zaso ezingamukeleki, sabhalwa ngokwethembeka ukuze singene emlandweni. UMbhalo uthi, ‘Lezi zinto … zalotshwa ukuba zibe yisixwayiso kithi, esesifikelwe yiziphetho zezwe.’ Futhi uma amadoda nabesifazane abanolwazi lweqiniso behlukaniswe kangaka noMholi wabo Omkhulu baze bathathe umholi omkhulu wokuhlubuka enkolweni bambize ngoKristu Ukulunga Kwethu, kungenxa yokuthi abakashoni bajule ezimayini zeqiniso. Abakwazi ukuhlukanisa itshe eliyigugu elinensimbi ebalulekile ezintweni ezingenamsebenzi.”

> “Read the cautions so abundantly given in the Word of God in regard to false prophets that will come in with their heresies, and if possible will deceive the very elect. With these warnings, why is it that the church does not distinguish the false from the genuine? Those who have in any way been thus misled need to humble themselves before God, and sincerely repent, because they have so easily been led astray. They have not distinguished the voice of the true Shepherd from that of a stranger. Let all such review this chapter of their experience.

> “Fundani izixwayiso ezinikelwe ngobuningi eZwini likaNkulunkulu maqondana nabaprofethi bamanga abayongena nezihlubuki zabo, futhi, uma kungenzeka, bakhohlise nabakhethiweyo uqobo. Ngalezi zixwayiso, kungani ibandla lingahlukanisi amanga naqiniso? Labo abake badukiswa ngaleyo ndlela nganoma iyiphi indlela badinga ukuzithoba phambi kukaNkulunkulu, baphenduke ngobuqotho, ngoba badukiswe kalula kangaka. Abalihlukanisanga izwi loMalusi weqiniso nelethwa ngowezizwe. Bonke abanjalo mababuyekeze lesi sahluko sokuhlangenwe nakho kwabo.”

> “For more than half a century God has been giving His people light through the testimonies of His Spirit. After all this time is it left for a few men and their wives to undeceive the whole church of believers, declaring Mrs. White a fraud and a deceiver? ‘By their fruits ye shall know them.’

> “Sekudlule iminyaka engaphezu kwengxenye yekhulu uNkulunkulu enika abantu baKhe ukukhanya ngez testimonies zoMoya waKhe. Emva kwaso sonke lesi sikhathi, sekusele amadoda ambalwa kanye nabafazi bawo ukuba akhohlise lonke ibandla labakholwayo, ememezela uNkk. White njengomkhohlisi nomqambimanga na? ‘Niyobazi ngezithelo zabo.’”

> “Those who can ignore all the evidences which God has given them, and change that blessing into a curse, should tremble for the safety of their own souls. Their candlestick will be removed out of its place unless they repent. The Lord has been insulted. The standard of truth, of the first, second, and third angels’ messages has been left to trail in the dust. If the watchmen are left to mislead the people in this fashion, God will hold some souls responsible for a lack of keen discernment to discover what kind of provender was being given to His flock.

> “Labo abangakwazi ukungayinaki yonke imibono efakazela uNkulunkulu abebanike yona, bese beguqula leso sibusiso sibe yisiqalekiso, mabathuthumele ngenxa yokuphepha kwemiphefumulo yabo siqu. Uthi lwabo lwesibani luyosuswa endaweni yalo ngaphandle kokuba baphenduke. INkosi ihlambalaziwe. Izinga leqiniso, lemiyalezo yezingelosi zokuqala, zesibili, nezesithathu, liyekelwe ukuba lihuduleke othulini. Uma abalindi beyekwa ukuba badukise abantu ngale ndlela, uNkulunkulu uyobamba imiphefumulo ethile ibe necala ngenxa yokuswela ukuqonda okubukhali kokubona ukuthi hlobo luni lokudla olwalunikezwa umhlambi waKhe.”

> “Apostasies have occurred and the Lord has permitted matters of this nature to develop in the past in order to show how easily His people will be misled when they depend upon the words of men instead of searching the Scriptures for themselves, as did the noble Bereans, to see if these things are so. And the Lord has permitted things of this kind to occur that warnings may be given that such things will take place.

> “Ukuhlubuka sekwenzekile, futhi iNkosi ivumele izindaba zalolu hlobo ukuba zithuthuke esikhathini esedlule ukuze ibonise ukuthi kulula kangakanani ukuba abantu baYo badukiswe lapho bethembela emazwini abantu esikhundleni sokuba bazihlolisisele imiBhalo ngokwabo, njengoba kwenza abaBereya abanesizotha, ukuze babone ukuthi lezi zinto zinjalo yini. Futhi iNkosi ivumele izinto zalolu hlobo ukuba zenzeke ukuze kunikezwe izixwayiso zokuthi izinto ezinjalo ziyokwenzeka.”

> “Rebellion and apostasy are in the very air we breathe. We shall be affected by them unless we by faith hang our helpless souls upon Christ. If men are so easily misled now, how will they stand when Satan shall personate Christ, and work miracles? Who will be unmoved by his misrepresentations then—professing to be Christ when it is only Satan assuming the person of Christ, and apparently working the works of Christ? What will hold God’s people from giving their allegiance to false christs? ‘Go not after them.’

> “Ukuvukela nokuhlubuka kugcwele emoyeni esiwuphefumulayo. Siyothinteka yikho ngaphandle kokuba, ngokukholwa, sinamathisele imiphefumulo yethu engenakuzisiza kuKristu. Uma abantu bedukiswa kalula kangaka manje, bayokwazi kanjani ukuma lapho uSathane eziqokisa uKristu, enze nezimangaliso? Ngubani oyohlala enganyakaziswa yizethulo zakhe ezingamanga ngaleso sikhathi—ezisho ukuthi unguKristu kuyilapho kunguSathane kuphela othathe isimo sikaKristu, futhi ebonakala sengathi wenza imisebenzi kaKristu? Kuyini okuyovimba abantu bakaNkulunkulu ekunikezeni ukwethembeka kwabo koKristu bamanga? ‘Ningabalandeli.’”

> “The doctrines must be plainly understood. The men accepted to preach the truth must be anchored; then their vessel will hold against storm and tempest, because the anchor holds them firmly. The deceptions will increase, and we are to call rebellion by its right name. We are to stand with the whole armor on. In this conflict we do not meet men only, but principalities and powers. We wrestle not against flesh and blood. Let Ephesians 6:10–18 be read carefully and impressively in our churches.” Notebook Leaflets, 57, 58.

> “Izimfundiso kumele ziqondwe ngokusobala. Amadoda amukelwayo ukushumayela iqiniso kumele aqiniswe njengalawo anehange; khona-ke umkhumbi wawo uyokwazi ukumelana nesiphepho nesivunguvungu, ngoba ihange liwabambe liwaqinise. Izinkohliso ziyokwanda, futhi kumele sibize ukuvukela ngegama lalo elifanele. Kumele sime sigqoke zonke izikhali. Kule mpi asihlangabezani nabantu kuphela, kodwa nobukhosi namandla. Ukulwa kwethu akukhona nenyama negazi. Ma-Efesu 6:10–18 makufundwe ngokucophelela nangomfutho emabandleni ethu.” Notebook Leaflets, 57, 58.

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