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# The Book of Daniel - Number Eighty-Eight

Incwadi kaDaniyeli - Inombolo Engamashumi Ayisishiyagalombili Nesishiyagalombili

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

Ukwembula Imvula Yamanga Yokugcina: Uhambo Lwesiprofetho Kusukela ngoSepthemba 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.

Inqubo yokuvivinywa eqala lapho ingelosi yehla imelwe yisivivinyo sokuthi incwadi ithathwe yini esandleni sengwelosi idliwe. Labo abakhetha ukudla umlayezo babe sebebekelwe ukudumala, kuyilapho iqembu elenqaba ukudla lasala ngemuva. Incwadi encane eyayizakudliwa yayimele “ukwanda kolwazi” lomlayezo owawuqale ukuvulwa uphawu “ngesikhathi sokuphela” kungaba ngo-1798 noma ngo-1989, bese kamuva uhlelwa ngokusemthethweni waba umlayezo owawuzobamba isizukulwane esasiphila ngaleso sikhathi sibe necala maqondana nokukhanya kwalolo lwazi olwande. Kuyo yomibili imilando, lapho isiprofetho se-Islam sesigcwalisekile, khona-ke umlayezo owawuzakudliwa osesandleni sengwelosi wamukelwa noma wenqatshwa. Uma umlayezo omelwe yile ncwadi wenqatshwa, labo abenza kanjalo, besalokhu befuna ukusekela isimangalo sokuthi basengabakhethiweyo bakaNkulunkulu, baphoqeleka ukuba bakhiqize umlayezo wemvula yokugcina womgunyathi.

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.

NgoSepthemba 11, 2001, ukuhlubuka kwasemandulo kwezizukulwane zobu-Adventism kwaphinde kwenziwa izindaba zokuvivinya. Isahluko sesibili sikaHabakuki sikhomba impikiswano eyenzeka emlandweni wesiprofetho omelwe lapho, ongumugqa wesiprofetho ofanayo nomfanekiso wezintombi eziyishumi. Lapho umlindi ebuza ukuthi uyakuphendula athini emlandweni womfanekiso wezintombi eziyishumi, wayalwa ukuba “alobe umbono, awenze ucace ematafuleni.” Abalindi bomlando wamaMillerite bakhiqiza ishadi lika-1843 ngonyaka ka-1842, futhi ukukhiqizwa kwalo kwaba uphawu lwendlela. Kwakungulo “mbono” kaHabakuki 2, owawenziwe wacaca ematafuleni, owawuzokhuluma ekugcineni.

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.

Ngokushesha ngemva kukaSepthemba 11, 2001, labo abaqaphela umsebenzi wobu-Islamu bokushwa kwesithathu, baholelwa ukuba babuyele “ezindleleni zakudala” zikaJeremiya, bahambe kuzo. Lezo “zindlela zakudala” zakhomba ukuthi ukushwa okuthathu kwesAmbulo isahluko sesishiyagalombili, ivesi leshumi nantathu, kwakumele indima yesiprofetho yobu-Islamu. Ngokushesha ngemva kwalokho, i-Future for America yaqala ukukhiqiza kabusha amashadi amabili kaHabakuki isahluko sesibili khona kanye endaweni efanayo emlandweni ofanayo wamaMillerite, lawo mashadi amabili amiswa njengophawu lwendlela, olwalumelelwe ukukhiqizwa kweshadi lika-1843, ngo-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, kwabizwa iNgqungquthela Jikelele eBoston, [Massachusetts]. Ekuvulweni kwalo mhlangano, abazalwane uCharles Fitch no-Apollos Hale, baseHaverhill, bethula iziprofetho eziyizithombe zikaDaniyeli noJohane, ababezidwebe endwangwini, kanye nezinombolo zesiprofetho, zibonisa ukugcwaliseka kwazo. UMfoweth’ uFitch, echaza eshadini lakhe phambi kweNgqungquthela, wathi, ngesikhathi ehlola lezi ziprofetho, wayecabange ukuthi uma engakhipha into efana nalena eyethulwe lapha, kwakuyokwenza isihloko sicace kalula futhi kube lula kuye ukusethula phambi kwezethameli. Lapha kwakukhona ukukhanya okwengeziwe endleleni yethu. Laba bazalwane babenza lokho iNkosi eyayikubonise uHabakuki embonweni wakhe eminyakeni engu-2,468 ngaphambili, ithi, ‘Loba umbono, uwenze ucace ematafuleni, ukuze ogijimayo awufunde. Ngokuba umbono useyisikhathi esimisiweyo.’ UHabakuki 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.

> “Ngemva kwengxoxo ethile ngalesi sihloko, kwavunyelwana ngazwi linye ukuba kunyatheliswe ngamatshe amashadi angamakhulu amathathu afana naleli, okwafezeka ngokushesha. Kwabizwa ngokuthi ‘amashadi ka-’43.’ Lena kwakuyiNgqungquthela 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.

> “Kwaba ngubufakazi obuhlangene babafundisi nezincwadi zeSecond Advent, ngesikhathi bemi ‘okholweni lokuqala,’ ukuthi ukushicilelwa kweshadi kwakungukugcwaliseka kukaHabakuki 2:2, 3. Uma ishadi laliyisihloko sesiprofetho (futhi labo abakuphikayo bashiya ukholo lokuqala), khona-ke kulandela ukuthi u-457 BC wawungumnyaka okwakufanele kuqalwe kuwo ukubalwa kwezinsuku eziyi-2300. Kwakudingekile ukuthi u-1843 ube yisikhathi sokuqala esashicilelwa ukuze ‘umbono’ ‘ulibale,’ noma ukuze kube khona isikhathi sokulibala, lapho ibandla lezintombi lalizozumeka futhi lilale phezu kwesihloko esikhulu sesikhathi, ngaphambi nje kokuba livuswe nguMkhosi Waphakathi Kwamabili.” James White, Second Advent Review and Sabbath Herald, Umqulu I, Inombolo 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.

> “Manje umlando wethu ubonisa ukuthi kwakunamakhulu ayefundisa esebenzisa amashadi afanayo ezikhathi uWilliam Miller ayewasebenzisa, bonke benohlobo olulodwa. Ngaleso sikhathi kwakukhona ubunye bomlayezo, bonke begxile esihlokweni esisodwa, ukuza kweNkosi uJesu ngesikhathi esithile, ngo-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.”

Ukuphrintwa kabusha kwamashadi ka-1843 no-1850, emlandweni olandela ngokushesha uSepthemba 11, 2001, kwakuyikugcwaliseka kukaHabakuki 2 ngendlela efanayo nokwaba njalo ukushicilelwa kweshadi lika-1843 ngowe-1842. Ukwenziwa kwala mathebula kuyingxenye yendaba kaHabakuki isahluko sesibili, futhi kwakumelwe kwenzeke. NgoSepthemba 11, 2001 ukuhlubuka kwango-1863 kwaphinde kwaphindwa yilabo ma-Adventist aseLawodikeya abenqaba ukubuyela “ezindleleni zakudala” zikaJeremiya.

> “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.]

> “Isitha sifuna ukuphambukisa izingqondo zabafowethu nodadewethu emsebenzini wokulungiselela abantu ukuba beme kulezi zinsuku zokugcina. Ubuciko baso bokukhohlisa benzelwe ukuholela izingqondo kude nezingozi nemisebenzi yalesi sikhathi. Babheka njengokungenalo kangako inani ukukhanya uKristu ayeza nakho evela ezulwini ukukunika uJohane ngenxa yabantu Bakhe. Bafundisa ukuthi izigcawu eziphambi kwethu manje azibalulekile ngokwanele ukuba zinakwe ngokukhethekile. Bawenza ize iqiniso elivela ezulwini, baphuce abantu bakaNkulunkulu ulwazi lwabo lwesikhathi esedlule, banikeze bona esikhundleni salokho isayensi yamanga. ‘Isho kanje iNkosi: Yimani ezindleleni, nibone, nibuze ngezindlela zasendulo, nithi, Iphi indlela enhle na? nihambe ngayo.’ [Jeremiya 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.

> “Makulokhu kungabikho ofuna ukudabula asuse izisekelo zokholo lwethu,—izisekelo ezabekwa ekuqaleni komsebenzi wethu, ngokutadisha iZwi ngomkhuleko nangokambulo. Phezu kwalezi zisekelo besakha iminyaka engaphezu kwamashumi amahlanu. Abantu bangase bacabange ukuthi bathole indlela entsha, nokuthi bangabeka isisekelo esiqinile kunaleso esesabekwa kakade; kodwa lokhu kungukukhohlisa okukhulu. ‘Ngokuba akakho umuntu ongabeka esinye isisekelo ngaphandle kwaleso esesibekiwe.’ [1 Korinte 3:11.] Esikhathini esedlule abaningi bazama ukwakha ukholo olusha, ukumisa izimiso ezintsha; kodwa ukwakha kwabo kwema isikhathi esingakanani? Kwehla ngokushesha; ngoba kwakungasekelwanga phezu kweDwala.” 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”.

UJeremiya uveza ukuthi ukuhamba “ezindleleni zasendulo” kuwukuthola “ukuphumula”, futhi lokho kuphumula “liyimvula yangemuva”, eyaqala lapho izizwe zithukuthela ngoSepthemba 11, 2001, lapho izakhiwo ezinkulu zaseDolobheni laseNew York ziwa. Labo ababe sebedla umlayezo baba ngabalindi bakaHabakuki ababemelwe ukuba “balobe umbono, bawenze ucace”. UJeremiya uveza bona laba balindi ngesikhathi “sokuphumula”, okuyiso “imvula yangemuva”.

> 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.

> Isho kanje iNkosi: Yimani ezindleleni, nibone, nibuze ngezindlela zasendulo, nithi, Ikuphi indlela enhle? nihambe ngayo, khona niyakufumana ukuphumula kwemiphefumulo yenu. Kepha bathi: Asiyikuhamba ngayo. Futhi ngimisile abalindi phezu kwenu, ngathi: Lalelani ukukhala kwecilongo. Kepha bathi: Asiyikulalela. Jeremiya 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.

Icilongo okwakufanele basikhalele siyicilongo sesithupha sosizi lwesibili emlandweni wamaMillerite, futhi ezinsukwini zokugcina siyicilongo sesikhombisa sosizi lwesithathu. Abalindi bakaHabakuki, abayibo abalindi bakaJeremiya, bakhalisa umlayezo wesixwayiso owathi ekuvukeleni kuka-1888, wenqatshwa. Icilongo lesithupha elenqatshwa ngo-1888, laliyisigijimi esiya eLawodikeya.

> “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 kepha abe engabonakalisi kwabanye imisebe ayiphiwe nguNkulunkulu.” 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.

Umlayezo wecilongo lesikhombisa ka-1888 waqala ukuzwakaliswa eLawodikeya ngo-1856, kwase kuthi umlayezo waseLawodikeya ubekwe ngaphakathi komongo wokukhanya okwandayo “kwezikhathi eziyisikhombisa.” NgoSepthemba 11, 2001, ubizo lokubuyela ezindleleni zakudala zikaJeremiya, nokuhamba kuzo ngenhloso yokuzuza umlayezo wemvula yangemuva, lwahlanganisa umlayezo oyisixwayiso wecilongo lesikhombisa omelwe njengomlayezo oya eLawodikeya, kanye “nezikhathi eziyisikhombisa,” okuyisifanekiselo sezisekelo.

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.

“Amanga” aboniswa yisiprofetho aletha inkohliso enamandla emibhalweni kaPawulu afakwa esizukulwaneni sesithathu sobu-Adventist baseLawodisiya ngo-1931, eminyakeni eyishumi nesithupha emva kokufa komphrofethikazi. “Amanga” afika esizukulwaneni sesithathu ngokwesiprofetho abekwe enkathini emelwe ngokuthi “abesifazane bekhalela uThamusi,” ngakho-ke ahlotshaniswa nesigijimi semvula yangemva samanga.

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.

Imininingwane yokuthi “amanga” asatshalaliswa kanjani kufanele iqondwe, kanye nendima engokwesiprofetho “yamanga” esiprofethweni sesikhathi sokuphela. Abantu abaklolodayo ababusa iJerusalema ngesikhathi semvula yokucina, okuyisikhathi sokubekwa uphawu kwabayizinkulungwane eziyikhulu namashumi amane nane, bakha umlayezo wamanga wemvula yokucina esizukulwaneni sesithathu sobu-Adventist, njengoba kufanekiselwa “ngabesifazane abakhala ngoThamusi,” kuHezekeli isahluko sesishiyagalombili. Umlayezo wabo wamanga wemvula yokucina ubuye ufanekiselwe nguHezekeli njengesisekelo samanga, udonga lwamanga lokuvikela, kanye nomlayezo wamanga wokuthula nokulondeka.

> 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 yini umbono oyize, futhi anikhulumanga yini ukuvumisa kwamanga, njengoba nithi, INkosi isho kanjalo; nakuba mina ngingakhulumanga? Ngakho-ke isho kanje iNkosi uJehova: Ngenxa yokuthi nikhulume okuyize, nabona amanga, ngakho bhekani, ngimelene nani, isho iNkosi uJehova. Isandla sami siyakuba phezu kwabaprofethi ababona okuyize, nabavumisa amanga; abayikuba semhlanganweni wabantu bami, futhi abayikulotshwa encwadini yendlu ka-Israyeli, futhi abayikungena ezweni lakwa-Israyeli; khona niyakwazi ukuthi ngiyiNkosi uJehova. Ngenxa yokuthi, yebo ngenxa yokuthi badukisile abantu bami, bethi, Ukuthula; kanti kwakungekho ukuthula; omunye wakha udonga, bhekani, abanye balugcoba ngodaka olungaxutshiwe kahle: Yisho kwabalugcoba ngodaka olungaxutshiwe kahle ukuthi luyakuwa; kuyakuba khona imvula ekhukhulayo; nani, O matshe esichotho amakhulu, niyakuwela; nomoya wesiphepho uyakuludabula. Bhekani, lapho udonga seluwile, akuyikuthiwa yini kini, Kuphi ukugcoba enalugcoba ngakho? Ngakho-ke isho kanje iNkosi uJehova: Ngiyakuludabula impela ngomoya wesiphepho ekufuthekeni kwami; kuyakuba khona imvula ekhukhulayo ekuthukutheleni kwami, namatshe esichotho amakhulu ekufuthekeni kwami ukuba aluqede. Kanjalo ngiyakuwadiliza udonga enalugcoba ngodaka olungaxutshiwe kahle, ngiluwise phansi emhlabathini, ukuze isisekelo salo sembulwe, luwile, nani niyakuchithwa phakathi kwalo; khona niyakwazi ukuthi ngiyiJehova. Kanjalo ngiyakufeza ulaka lwami odongeni nakulabo abalugcobé ngodaka olungaxutshiwe kahle, ngithi kini, Udonga alusekho, nabo abalugcobayo abasekho; okungukuthi, abaprofethi bakwa-Israyeli abaprofetha ngeJerusalema, abalubona imibono yokuthula ngalo, kanti akukho ukuthula, isho iNkosi uJehova. Hezekeli 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.”

Amanga namanga lawo abantu abahlekiyo baseJerusalema abazifihla ngaphansi kwawo ku-Isaya izahluko ezingamashumi amabili nesishiyagalombili kanye nezingamashumi amabili nesishiyagalolunye, ekugcineni ayahlulelwa futhi abhujiswe “yisishayo esichichimayo.”

> 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.

> Ukwahlulela futhi ngiyakukubeka ngokwentambo yokukala, nokulunga ngokwesicijelo sokulengela; isichotho siyakukhukhula isiphephelo samanga, namanzi akhukule indawo yokucasha. Isivumelwano senu nokufa siyakuchithwa, nesivumelwano senu nesihogo asiyikuma; lapho isishayo esichichimayo sidlula, khona-ke niyakunyathelwa phansi yiso. U-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.

“Isiswebhu esichichimayo” sika-Isaya siyiso “isivunguvungu esichichimayo” sikaHezekeli, esilethwa phezu kwalabo “abaphrofetha amanga,” ngokwethula “umbono oyize” nangokuthi “iNkosi isho kanje,” “nakuba” iNkosi “yayingakhulumanga.” “Amanga” amadoda asendulo acasha ngaphansi kwawo amelwe njengento athi iNkosi yayiyikhulumile, ngakho-ke angamanga ngoLizwi likaNkulunkulu. Kungenzeka ukuthi aqambe imfundiso ethathwe eLizwini likaNkulunkulu ngokuthi iyiphutha, noma aqambe ngamanga ukuthi uNkulunkulu waqondisa ukuqonda kwawo (uNkulunkulu wayekhulumile) mayelana nemfundiso yeBhayibheli.

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.

“Amanga” afika ngo-1931, ayeyisimangalo sokuthi uDade White wayesekele umbono wamanga “wokuqhubekayo,” encwadini kaDaniyeli. Umbono wamanga wokuthi “okuqhubekayo” umele inkonzo kaKristu esendaweni engcwele wawusekelwe phezu “kwamanga” ayethi ngo-1910, u-Ellen White wayetshele u-A. G. Daniells ukuthi umbono wakhe noPrescott “wokuqhubekayo,” wokuthi umele inkonzo kaKristu esendaweni engcwele, wawuyikho ngempela, naphezu kwamazwi akhe aqondile abhaliwe aphikisana nalokho.

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.

Umbono wamanga “wemihla ngemihla,” owase usungulwa ngaleso sikhathi (1931) ngaphakathi kwe-Adventism yaseLawodikeya, waba yisisekelo semfundiso yenkolo esasetshenziswa ukwakha umlayezo uHezekeli awuchaza ngokuthi “ukuthula nokulondeka.” Izimpikiswano ezihlukahlukene ezisetshenziswayo ukusekela leso sisekelo samanga ziyizinhlamvu zemali ezingezona nezinduku eziyigugu ezingamanga uMiller azibona ephusheni lakhe. Ekupheleni kwephupho lakhe, amagugu akhe okuqala ase embozwe ngokuphelele yizinto ezingamanga nodoti, futhi udoti namagugu nezinhlamvu zemali ezingamanga kumela umlayezo owawusekelwe ephutheni labo eliyisisekelo lokuthi “imihla ngemihla” imelela inkonzo kaKristu ethempelini.

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.”

Endimeni kaHezekeli, udoti namagugu omgunyathi kuvezwa “njengodonga” olwakhiwe ngosimende olubuthaka kakhulu kangangokuba alunakuma ngaphansi kwengcindezi “yomoya wesiphepho” noma “yesihlambi esichichimayo.”

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).

Umprofethi ongazange alalele waseJuda owakhuza uJerobowamu, wagcina ngokufa phakathi “kwembongolo” ne“bhubesi”. Ibhubesi limelela iBhabhiloni, kanti imbongolo imelela ubuSulumane. Izifundiso ezimbili i-Adventismu yaseLawodike engakwazi ukuzibona, ezimelwe ukufa kwalowo mprofethi ongazange alalele, zingumyalezo wobupapa (ibhubesi), kanye nomyalezo wobuSulumane weMaye wesithathu (imbongolo).

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 ovunguzayo” kaHezekeli uwuphawu “lomoya onamandla obanjwayo” ka-Isaya “ngosuku lomoya wasempumalanga” esahlukweni samashumi amabili nesikhombisa. “Umoya ovunguzayo” kaHezekeli futhi uyiyo “imimoya emine” yesAmbulo isahluko sesikhombisa, ebanjwayo kuze kube yilapho izinceku zikaNkulunkulu zibekwa uphawu. “Umoya ovunguzayo” kaHezekeli futhi uyisigijimi sakhe esivela “emimoyeni emine” esahlukweni samashumi amathathu nesikhombisa, esiletha amathambo omile afileyo ekuphileni njengempi enkulu enamandla. “Umoya ovunguzayo” kaHezekeli owehlisa “udonga olwakhiwe ngodaka olungavuthwanga,” uyisigijimi semvula yokugcina soMaye lwesithathu.

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 echichimayo” kaHezekeli iyisibonakaliso sobupapa, futhi ngokukhethekile iyisibonakaliso sesikhathi senhlekelele yomthetho weSonto oqala ngomthetho weSonto oseduze ukufika e-United States. Umprofethi ongalalelanga waseJuda owafa phakathi kwembongolo nebhubesi wayemele ukufa kwe-Adventism yaseLawodikeya okwenzeka phakathi kukaSepthemba 11, 2001, ekufikeni kwembongolo (usizi lwesithathu), nomthetho weSonto oseduze ukufika (ibhubesi). Ukufa kwe-Adventism yaseLawodikeya kwenzeka ngesikhathi sokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane okwaqala lapho izizwe zithukuthele, nokho zibanjwa ziqinile ngoSepthemba 11, 2001, futhi kuphetha emthethweni weSonto oseduze ukufika. Ukufa kwabo, njengoba kuboniswe ngumprofethi ongalalelanga, kulethwa ngoba babuyela endleleni yokusebenza yobuprothestani obuhlubukileyo, nakuba babetshelwe ngokuqondile ukuba bangalokothi babuyele “ebandleni labaklolodayo.”

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 emlandweni wokubekwa uphawu kwabaliyizinkulungwane eziyikhulu namashumi amane nane. Ngokushesha nje lapho abantu bakaNkulunkulu sebebekwe uphawu, izingelosi ezibhubhisayo ziqala umsebenzi wazo. Kusukela ngoSepthemba 11, 2001 kuze kube ngumthetho weSonto osuzofika maduze, ukwahlulela kwabaphilayo kufezwa ebandleni likaNkulunkulu, ngokuba ukwahlulela kuqala eJerusalema, futhi kuqala ngamadoda amadala ayefanele ukuba ngabalindi babantu, kodwa ayeshiye imithwalo yawo yemfanelo ezizukulwaneni ezine. Labo abemukela uphawu kuleso sikhathi bayisibonakaliso esiphakanyiselwa izizwe. Babekwa uphawu ngaphambi komthetho weSonto osuzofika maduze, ngokuba okuwukuphela kwendlela umhlambi kaNkulunkulu omunye ongaxwayiswa ngayo kungokubona amadoda nabesifazane enkingeni yomthetho weSonto abanophawu lukaNkulunkulu.

> “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 oNgcwele uwukukholisa umhlaba ngesono, nangokulunga nangokwahlulela. Umhlaba ungaxwayiswa kuphela ngokubona labo abakholwa yiqiniso bengcwelisiwe ngeqiniso, besebenza ngokwezimiso eziphakeme nezingcwele, bebonakalisa, ngomqondo ophakeme noncomekayo, umugqa wokwehlukanisa phakathi kwalabo abagcina imiyalo kaNkulunkulu, nalabo abayinyathela ngezinyawo zabo. Ukungcweliswa kukaMoya kuveza ngokucacile umehluko phakathi kwalabo abanophawu lukaNkulunkulu, nalabo abagcina usuku lokuphumula olungamanga. Lapho uvivinyo lufika, kuyoboniswa ngokusobala ukuthi liyini uphawu lwesilo. Kungukugcina iSonto. Labo okuthi, ngemva kokulizwa iqiniso, baqhubeke nokubheka lolu suku njengolungcwele, bathwala uphawu lomuntu wesono, owacabanga ukuguqula izikhathi nemithetho.” Bible Training School, December 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 kobu-Adventisti baseLawodikeya kufezwa phakathi nomlando wemvula yokugcina, eyaqala ukuconsisa ngoSepthemba 11, 2001, futhi ithululwa ngaphandle kwesilinganiso emthethweni weSonto osuseduze ukuza, lapho uNkulunkulu esemisile futhi eseyiphakamisa njengesibonakaliso isizwe sabantu abaye babekwa uphawu lwaphakade.

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.

Ngaleso sikhathi, labo abase-Adventist baseLawodikeya abalungiselela, nabazokwamukela uphawu lwesilo, bafanekiselwa yilawo madoda angamashumi amabili nanhlanu akhothamela ilanga kuHezekeli isahluko sesishiyagalombili. Yibo labo abamukele umlayezo wamanga kaHezekeli othi “ukuthula nokulondeka,” omele inkohliso yomlayezo weqiniso wemvula yokugcina, omenyezelwa ngabalindi beqiniso kulowo mlando. Isisekelo salowo mlayezo wamanga wemvula yokugcina yilesi sihlonzi sokuthi “okuqhubekayo” encwadini kaDaniyeli kuwuphawu lukaKristu, kanti empeleni kuwuphawu lukaSathane. Leyo nkolelo yamanga eyisisekelo iyimfundiso esetshenziswa “ngamadoda adelelayo abusayo abantu baseJerusalema” ukuze akhe udonga lwawo olungagcotshwanga.

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.

Ukuhlonza “okwemihla ngemihla” njengophawu lukaKristu ngokomlando kwamiselwa “ngamanga,” ngo-1931. Kusukela ngaleso sikhathi kuya phambili, kwakhiwa udonga olungagcotshwanga lodumo lwezinhlamvu zemali eziyinkohliso namagugu ayigugu angamanga. Lolo “donga” lumiselwe ukuwa phansi lapho kufika indoda yebhulashi lothuli ukuze ihlanze ngokupheleleyo isibuya saYo. Lokho kuhlanzwa kufezwa enkathini engokwesiprofetho yomlando ephakathi “komoya onamandla” (imbongolo kaSepthemba 11, 2001), kanye “nezihlambi ezichichimayo” (ibhubesi lomthetho weSonto osuzayo maduze). Kulowo mlando umprofethi ongalaleliyo uyabulawa futhi angcwatshwe ethuneni lomprofethi wamanga waseBethele. USister White uveza “udonga” lwesiprofetho njengomthetho kaNkulunkulu.

> “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.

> “Umprofethi lapha uchaza abantu abathi, esikhathini sokusuka okujwayelekile eqinisweni nasekulungeni, bafuna ukubuyisela izimiso eziyisisekelo sombuso kaNkulunkulu. Bangabalungisi besibhicongo esenziwe emthethweni kaNkulunkulu—udonga alubeke lwazungeza abakhethiweyo baKhe ukuze bavikelwe, futhi ukulalela imithetho yawo yobulungisa, yeqiniso, neyobumsulwa kuyisivikelo sabo saphakade.

> “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 anencazelo engaphambaniseki umprofethi ukhomba umsebenzi oqondile walaba bantu abaseleyo abakha udonga. ‘Uma ubuyisa unyawo lwakho eSabatheni, ekwenzeni intando yakho ngosuku lwaMi olungcwele; ubize iSabatha ngokuthi iyintokozo, olungcwele lweNkosi, oluhloniphekileyo; uyihloniphe Yona, ungenzi ezakho izindlela, ungafuni eyakho intando, ungakhulumi awakho amazwi: khona-ke uzakuzithokozisa eNkosini; mina ngiyakukukhwelisa ezindaweni eziphakemeyo zomhlaba, ngikondle ngefa likaJakobe uyihlo: ngokuba umlomo weNkosi ukukhulumile lokhu.’ Isaya 58:13, 14.” Prophets and Kings, 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 kwesizukulwane sesine sobu-Adventist kuphawulwa ngokushicilelwa kwencwadi, njengoba kwaba njalo nasekuqaleni kwesizukulwane sesithathu. Isizukulwane sesithathu saqala ngokushicilelwa kwencwadi ka-W. W. Prescott ethi, The Doctrine of Christ, futhi leso sizukulwane saphela ngokushicilelwa kwe-Questions on Doctrine. I-The Doctrine of Christ yethula ivangeli elalingenalutho ngamabomu ngomyalezo wesiprofetho wamaMillerite. I-Questions on Doctrine yethula ivangeli elaliphika umsebenzi wokungcweliswa ofezwa nguKristu. I-The Doctrine of Christ yasusa ukukhanya kombono we-(chazon) womlando wesiprofetho, kanti i-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 kwalezo zincwadi ezimbili kwavela umlayezo wamanga wemvula yakamuva omelwe “abesifazane bekhala ngoThamusi.” Kwakukulowo mlando lapho “amanga ka-1931” athuthukiswa khona. Leso sizukulwane sesithathu (isinengiso) siphinde simelelwe ukuvumelana kwesonto lesithathu lasePergamoni. Uphawu lokuvumelana esontweni lesithathu lukhomba umsebenzi wokufuna ukuqashelwa ezikhungweni zomhlaba ezazibeka imithetho yetheoloji nemithetho yezokwelapha. Kwakuleso sizukulwane sesithathu lapho ukuvumelana neqiniso kwafezwa khona, okuhlanganisa ukwethulwa nokugcizelelwa kokusetshenziswa kwamaBhayibheli ayehunyushwe emibhalweni yesandla eyonakele.

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.

Ngo-1957, incwadi ethi Questions on Doctrine yaba yisivumo sokunqotshwa kweqiniso eliyinhloko levangeli. Lelo qiniso lithi uJesu wafela ukusisindisa “esonweni,” kodwa akafanga ukuze asisindise “sisesonweni.” Imfundiso yamaKatolika neyamaProthestani ahlubukayo ethi umuntu akakwazi ukulalela iZwi likaNkulunkulu iyimpikiswano kaSathane yaphakade. Umuntu angakwazi, futhi kufanele alalele iZwi likaNkulunkulu, noma uSathane ethi “nakanjani aniyikufa.” Umbono owileyo, ohlubukileyo wamaProthestani wokuthi abantu abakwazi ukunqoba isono, ngakho-ke abantu abakwazi ukulalela umthetho kaNkulunkulu kuze kube yilapho uJesu ebaguqula ngomlingo babe amarobhothi alalelayo ekufikeni Kwakhe kwesibili, wafakwa ezimfundisweni 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.

Ngo-1957, kwaqala isizukulwane sesine soBu-Adventist baseLawodikeya, futhi udonga lwaso olungagcotshiwe (umthetho) lwase lumisiwe, ngaleyo ndlela lunikeza umqondo ozovumela amadoda amadala angamashumi amabili nanhlanu ukuba akhothamele ilanga ekupheleni kwesikhathi sokubekwa uphawu kwezinkulungwane eziyikhulu namashumi amane nane. Lolo donga olungagcotshiwe, oluyinkolelo yokuthi ukugcina umthetho kaNkulunkulu akunakwenzeka, luyakhukhulwa lapho “udonga” lokwahlukaniswa kweBandla noMbuso lususwa, emthethweni weSonto ozayo maduze. Umthetho weSonto uyizimvula ezichichimayo, noma njengoba u-Isaya ekubeka, uyisishayo esichichimayo, futhi lowo zamcolo uqala emthethweni weSonto ozayo maduze e-United 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.

Ngomthetho weSonto e-United States isitha (upapa) singena “njengesikhukhula” (isijeziso esichichimayo), futhi kungaleso sikhathi lapho “isibonakaliso” siphakanyiswa ukuba simelane naye. Kungaleso sikhathi futhi lapho “udonga olungagcotshwanga” olwakhiwa ubu-Adventism baseLawodikea phezu kokusetshenziswa okuyiphutha kokuthi “okwemihla ngemihla” lukhukhulwa 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.

> Ngokwemisebenzi yabo, uyakubabuyisela ngokunjalo, ulaka ezitheni zakhe, impindiselo kwabamzondayo; naseziqhingini uyakubuyisela impindiselo. Ngakho bayakwesaba igama leNkosi kusukela entshonalanga, nenkazimulo yayo kusukela ekuphumeni kwelanga. Lapho isitha sifika njengesikhukhula, uMoya weNkosi uyakusiphakamisela ibhanela amelane naso. UMhlengi uyakuza eZiyoni, nakulabo abaphenduka ekoneni kwaJakobe, usho uJehova. Kepha mina, lesi siyisivumelwano sami nabo, usho uJehova; UMoya wami ophezu kwakho, namazwi ami engiwafakile emlonyeni wakho, akayikusuka emlonyeni wakho, noma emlonyeni wenzalo yakho, noma emlonyeni wenzalo yenzalo yakho, usho uJehova, kusukela manje kuze kube phakade. Vuka, ukhanye; ngokuba ukukhanya kwakho sekufikile, nenkazimulo yeNkosi ikuphumele phezu kwakho. Ngokuba, bheka, ubumnyama buyakumboza umhlaba, nobumnyama obukhulu abantu; kepha iNkosi iyakuphuma phezu kwakho, nenkazimulo yayo iyakubonakala kuwe. AbeZizwe bayakuza ekukhanyeni kwakho, namakhosi ebufuleni bokuphuma 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.

AbeZizwe beza ekukhanyeni lapho inkazimulo kaNkulunkulu isephezu kwabantu baKhe, futhi lokhu kwenzeka lapho isitha singena njengesikhukhula. Lapho leso sitha singena, uNkulunkulu uphakamisa isibonakaliso (ifulegi) esimelana naso. Inkazimulo yeNkosi ephezu kwalabo bantu abeZizwe abasabela kubo, iyisimilo saYo, futhi isimilo saYo asoni. Kungumyalezo wokuthula nokulondeka wamanga ofundisa ukuthi amadoda nabesifazane abanakunqoba isono. Lowo myalezo ungumyalezo wamanga wemvula yokugcina omenyezelwa ngesikhathi somyalezo weqiniso wemvula yokugcina, owafika ngoSepthemba 11, 2001. Lowo myalezo wamanga ungumyalezo wamanga mayelana nomthetho kaNkulunkulu, oyi“donga.” Leyo mfundiso yamanga imelwe encwadini ethi Questions on Doctrine, eyaphawula ukufika kwesizukulwane sesine nesokugcina sobu-Adventist baseLawodikeya.

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 ka-11 Septhemba 2001, izihlubuki ezine ze-Adventism yaseLawodisiya zafika ukuzovivinya leso sizukulwane sokugcina ngezono zawoyise baso. Ngalolo suku uNkulunkulu waqondisa abantu baKhe ukuba babuyele ezindleleni zakudala zikaJeremiya, ukuze baqonde futhi bemukele umlayezo oyisisekelo omelwe njengamatshe ayigugu kaMiller. Uma babengakwenza lokho, babeyothola imvula yokugcina, uJeremiya ayibiza ngokuthi “ukuphumula.” Ubizo lokubuyela ezindleleni zakudala lwaluyimpindaphindo yokuvivinywa okwakhipha ukuhlubuka kwango-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.

Ngomhla ka-11 Septhemba, 2001, okuyilo “usuku lwempumalanga nomoya onamandla” luka-Isaya, “ingoma yesivini” kwakumelwe ihlatshelelwe yilabo okuthi, encwadini yeSambulo isahluko seshumi nane, ivesi lesithathu, futhi nasesahlukweni seshumi nanhlanu, ivesi lesithathu, bahlabelele ingoma kaMose neyeWundlu. Leyo ngoma ingumyalezo waseLawodikeya okhomba ukuthi abantu ababekhethwe kuqala base bedlulwa ngaleso sikhathi, ngokuba ngaleso sikhathi uNkulunkulu wayesesimweni sokunika isivini Sakhe amadoda nabesifazane ababeyakuveza izithelo ezazihloselwe isivini. Lowo myalezo wesivini ungumyalezo oya eLawodikeya, owawungumyalezo owethulwa nguJones noWaggoner ekuhlubukeni kwango-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.

NgoSepthemba 11, 2001, imvula yokugcina yaqala, futhi empikiswaneni kaHabakuki isahluko sesibili kukhonjwa isigaba esethula umyalezo wamatafula amabili, ngokuba babebuyele ezindleleni zakudala zikaJeremiya futhi babemukela “ukuphumula nokuqabuleka,” u-Isaya akubonisa ukuthi kulethwa phezu kwalabo indlela yabo yokusebenza “iwumugqa phezu komugqa.” Impikiswano ababebandakanyeka kuyo yayimelene nomyalezo wamanga wemvula yokugcina, omelwe “ngabesifazane abakhala ngoThamusi,” owakhuthaza abantu baseLawodikeya abalele ngomlayezo wokuthi kukhona ukuthula nokulondeka.

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 wokuthula nokulondeka uthi akunakwenzeka ukuba amadoda nabesifazane bangoni, ngakho-ke uNkulunkulu angabamemezela futhi uyobamemezela kuphela njengabalungileyo “ezonweni” zabo. Laba bantu abaklolodayo bathi umyalezo wabo wokuthula nokulondeka uwumyalezo weqiniso wokulungisiswa ngokukholwa, lowo owethulwa nguJones noWaggoner, kodwa ushiya ngaphandle iqiniso lokuthi lowo uNkulunkulu amlungisisayo, uyamngcwelisa futhi, ngoba uNkulunkulu akafanga ukuze asindise abantu ezonweni zabo, kodwa 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 ka-11 kuMandulo, 2001, waphawula ukuqala kwesikhathi sokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane, esiphetha ngokuba isigaba esisodwa samukele uphawu lukaNkulunkulu, njengoba simelwe yilabo ababubulayo bekhala ngenxa yezinengiso esontweni nasezweni, kanti esinye isigaba yileso esesifulathele ithempeli, lapho kwenziwa khona umsebenzi wokugcina wengelosi yesithathu, futhi sikhothamela ilanga. Umlando wamaMillerite ufanekisa umlando wenhlangano yengelosi yesithathu, futhi ngokwenza kanjalo umvuthwandaba umayelana nomyalezo wemvula yokugcina, kanye nolwazi oluvezwa yiyo kulabo abakhetha ukudla.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “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 ukulahla imibono eyayisivele yamukelwe ngaphambili, nokwamukela leli qiniso, kwakuyisisekelo sengxenye enkulu yokuphikisa okwabonakaliswa eMinneapolis kumyalezo weNkosi ngoBazalwane uWaggoner noJones. Ngokuthungela lokho kuphikisa uSathane waphumelela ekuvimbeni abantu bakithi, ngezinga elikhulu, emandleni akhethekile kaMoya oNgcwele uNkulunkulu ayelangazelela ukubanika wona. Isitha sabavimbela ekutholeni lokho kusebenza ngamandla okwakungaba okwabo ekuletheni iqiniso ezweni, njengoba abaphostoli balimemezela emva kosuku lwePhentekoste. Ukukhanya okumelwe kukhanyisele umhlaba wonke ngenkazimulo yako kwamelwa, futhi ngesenzo sabazalwane bakithi uqobo kuye kwagcinwa kude nezwe ngezinga elikhulu.” Selected Messages, incwadi 1, 235.

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