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# The Book of Daniel - Number Eighty-Four

Incwadi kaDaniyeli - Inombolo Engamashumi Ayisishiyagalombili Nane

Unveiling the Four Generations of Laodicean Adventism: A Journey Through Biblical Parallelism and Prophetic Testing

Ukuvezwa Kwezizukulwane Ezine Zobu-Adventist BaseLawodikeya: Uhambo Oludabula Ukuhambisana KweBhayibheli Nokuvivinywa Kwesiprofetho

Author

Jeff Pippenger

Published

February 17, 2024

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Truth is established upon the testimony of two or three, and the application of the four abominations of Ezekiel chapter eight, as the four generations of Laodicean Adventism, has several witnesses. In earlier articles it was identified that the seven churches of Revelation chapters two and three not only represented the history of modern Israel from the time of the apostles unto the end of the world, but also that those seven churches represented the history of ancient Israel from the time of Moses unto the time of Christ.

Iqiniso limiswa phezu kobufakazi bababili noma abathathu, futhi ukusetshenziswa kwezinengiso ezine zikaHezekeli isahluko sesishiyagalombili, njengemizukulwane emine ye-Adventism yaseLawodikeya, kunobufakazi obuningana. Ezihlokweni zangaphambili kwavezwa ukuthi amabandla ayisikhombisa esAmbulweni izahluko zesibili nezesithathu ayengamele nje kuphela umlando ka-Israyeli wanamuhla kusukela esikhathini sabaphostoli kuze kube sekupheleni kwezwe, kodwa nokuthi lawo mabandla ayisikhombisa ayemele futhi umlando ka-Israyeli wasendulo kusukela esikhathini sikaMose kuze kube sesikhathini sikaKristu.

The church of Ephesus represented both the early Christian church, and also ancient Israel from Moses unto the time of the Judges. The church of Smyrna represented the period of persecution from the time of the disciples, unto the Roman emperor Constantine, and also the period of the Judges, when every man did what was right in his own eyes. The church of Pergamos represented the period of compromise from Constantine unto the papacy in 538, but also the period when ancient Israel rejected God and chose a king, and continually compromised with the pagan kingdoms they were surrounded by. The fourth church of Thyatira represented by Jezebel, is the period of papal rule from the year 538 unto 1798, and also the seventy-year captivity of ancient Israel in Babylon.

Ibandla lase-Efesu lalimelela kokubili ibandla lokuqala lamaKristu, kanye no-Israyeli wasendulo kusukela kuMose kuze kube sesikhathini sabaHluleli. Ibandla laseSmirna lalimelela isikhathi sokushushiswa kusukela esikhathini sabafundi kuze kube kuMbusi wamaRoma uConstantine, futhi futhi nesikhathi sabaHluleli, lapho wonke umuntu ayenza lokho okwakulungile emehlweni akhe. Ibandla lasePergamu lalimelela isikhathi sokuyekethisa kusukela kuConstantine kuze kube upapa ngo-538, kodwa futhi nesikhathi lapho u-Israyeli wasendulo enqaba uNkulunkulu wakhetha inkosi, futhi waqhubeka ngokuyekethisa nemibuso yabahedeni eyayimzungezile. Ibandla lesine laseThiyathira, elimelelwa nguJezebeli, liyisikhathi sokubusa kopapa kusukela ngonyaka ka-538 kuze kube ngu-1798, futhi futhi nokuthunjwa kweminyaka engamashumi ayisikhombisa kuka-Israyeli wasendulo eBabiloni.

Those four churches also represent the four generations of Adventism, and provide a witness to applying Ezekiel’s four abominations to the four generations. The rebellion of 1863, was represented by the first generation of ancient Israel as illustrated by the rebellion of Aaron’s golden calf. The first generation includes the counsel given to the church of Ephesus, which identifies that God’s people had left their first love, and needed to repent and return to their first love. In 1863, the first love, as represented by William Miller’s jewels (the foundational truths, especially the “seven times”), were set aside, and God’s people were counselled to return.

Lawo mabandla amane amele futhi izizukulwane ezine zobu-Adventist, futhi anikeza ubufakazi bokusebenzisa izinengiso ezine zikaHezekeli ezizukulwaneni ezine. Ukuhlubuka kwango-1863 kwamelelwa yisizukulwane sokuqala sika-Israyeli wasendulo, njengoba kuboniswe ngokuhlubuka kwethole legolide lika-Aroni. Isizukulwane sokuqala sihlanganisa iseluleko esanikezwa ibandla lase-Efesu, esiveza ukuthi abantu bakaNkulunkulu babeshiyile uthando lwabo lokuqala, nokuthi kwakudingeka baphenduke babuyele othandweni lwabo lokuqala. Ngo-1863, uthando lokuqala, njengoba lwalumelwe ngamatshe ayigugu kaWilliam Miller (amaqiniso ayisisekelo, ikakhulukazi “izikhathi eziyisikhombisa”), lwabekwa eceleni, futhi abantu bakaNkulunkulu belulekwa ukuba babuyele kulo.

> Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. Revelation 2:4, 5.

> Nokho nginalokhu engikusolayo ngakho, ukuthi usuyekele uthando lwakho lokuqala. Ngakho-ke khumbula lapho uwe khona, uphenduke, wenze imisebenzi yokuqala; kungenjalo ngiyakuza kuwe masinyane, ngisuse uthi lwakho lwesibani endaweni yalo, ngaphandle kokuba uphenduke. IsAmbulo 2:4, 5.

The Millerites had struggled with apostate Protestantism, who Jeremiah called the “assembly of mockers,” and waited patiently for the vision to arrive, for when it did arrive it would not lie. The “assembly of mockers” were represented by the old prophet that lied to the prophet of Judah, who had presented the rebuke upon Jeroboam’s counterfeit worship.

AmaMillerite ayelokhu ebhekene nobuProthestani obuhlubukayo, uJeremiya abubiza ngokuthi “ibandla labaklolodayo,” futhi alinda ngesineke ukuba umbono ufike, ngokuba lapho usufika wawungeke uqambe amanga. “Ibandla labaklolodayo” lalimelwe ngumprofethi omdala owaqamba amanga kumprofethi wakwaJuda, owayethule ukusola phezu kokukhonza kukaJerobowamu okungamanga.

> I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: And hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted. Revelation 2:2, 3.

> Ngiyayazi imisebenzi yakho, nokukhandleka kwakho, nokubekezela kwakho, nokuthi awukwazi ukubekezelela ababi; futhi ubavivinyile labo abathi bangabaphostoli, kanti akunjalo, wabafumana bengabaqambimanga; futhi uthwele, futhi unokubekezela, futhi ngenxa yegama lami ukhandlekile, awudangele. IsAmbulo 2:2, 3.

The second church of Smyrna represented the period of persecution in the early Christian church, that consisted of genuine martyrs and some who brought persecution upon themselves for less than holy motivations. It also represented the time of the Judges when every man in ancient Israel did whatever seemed right in his own eyes. The generation of rebellion that began in 1888, identified a period of persecution against the Spirit of Prophecy, the chosen messengers of the hour, and the Holy Spirit. It introduced a period when the ancient men of Laodicean Adventism chose to do whatever seemed right in their own eyes, as witnessed by men such as Kellogg, Prescott and Daniells.

Ibandla lesibili laseSmirna lalimelela isikhathi sokushushiswa ebandleni lamaKristu okuqala, esasiqukethe abafel’ ukholo beqiniso nabanye abazilethela bona uqobo ukushushiswa ngezizathu ezazingengcwele ngokuphelele. Laphinde lamelela nesikhathi sabaHluleli lapho wonke umuntu kwa-Israyeli wasendulo ayenza noma yini eyayibonakala ilungile emehlweni akhe siqu. Isizukulwane sokuvukela esaqala ngo-1888 sabonakalisa isikhathi sokushushiswa ngokumelene noMoya Wesiprofetho, izithunywa ezikhethiweyo zaleso sikhathi, noMoya oNgcwele. Sethula isikhathi lapho amadoda amadala obu-Adventist baseLawodisiya akhetha ukwenza noma yini eyayibonakala ilungile emehlweni awo siqu, njengoba kufakazelwa ngamadoda anjengoKellogg, Prescott noDaniells.

The faithful few in that time were to be in mortal spiritual combat with a class that claimed to be Jews, but were not. Despite the positions of leadership, they were of the synagogue of Satan, as testified to by Sister White identifying that some were being directed “by angels that had been expelled from heaven.” They claimed to be wise, but were foolish. There was no condemnation placed upon the wise in that period of time, but an encouragement to be faithful unto death. In 1915, the last words Sister White ever spoke was, “I know in whom I have believed,” for she had been faithful unto death.

Abambalwa abathembekile ngaleso sikhathi babemelwe ukuba babe semzabalazweni wokufa nowokuphila wokomoya neqembu elalizisho ukuthi lingamaJuda, kanti lalingewona. Naphezu kwezikhundla zobuholi, babengabesinagoge likaSathane, njengoba kufakazelwa uDade White ngokukhomba ukuthi abanye babeqondiswa “izingelosi ezaxoshwa ezulwini.” Babezisho ukuthi bahlakaniphile, kodwa babeyiziwula. Akuzange kube khona ukulahlwa okwabekwa phezu kwabahlakaniphileyo kuleso sikhathi, kodwa kwaba khona ukukhuthazwa ukuba bathembeke kuze kube sekufeni. Ngo-1915, amazwi okugcina uDade White ake wawakhuluma ayethi, “Ngiyamazi engikholwe kuye,” ngoba wayethembekile kwaze kwaba sekufeni.

> I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:9, 10.

> Ngiyazi imisebenzi yakho, nosizi, nobumpofu, (kepha ucebile) futhi ngiyakwazi ukuhlambalaza kwalabo abathi bangamaJuda, kanti abasiwo, kodwa bayisinagoge likaSathane. Ungesabi nakanye lezozinto ozakuzihlupheka: bheka, uSathane uyakuphonsa abanye benu etilongweni, ukuze nilingwe; futhi niyakuba nosizi izinsuku eziyishumi: thembeka kuze kube sekufeni, khona ngiyakukunika umqhele wokuphila. IsAmbulo 2:9, 10.

The church of Pergamos represented the compromise between truth and error, between paganism and Christianity, in the time of the emperor Constantine, and also the compromise of ancient Israel that occurred during the history of the kings. It represented the mixture of truth and error, which can only produce error. It was represented by the 1919 Bible conference where the publication of the book, “The Doctrine of Christ”, was brought about in order to create an Adventist message that more closely represented the false gospel of apostate Protestantism. It was in the third generation of Adventism where the great compromises of truth occurred.

Ibandla lasePergamos lalimelela ukuvumelana phakathi kweqiniso nephutha, phakathi kobuqaba nobuKristu, ngesikhathi sombusi uConstantine, futhi futhi ukuvumelana kuka-Israyeli wasendulo okwenzeka phakathi nomlando wamakhosi. Lalimelela ukuxubana kweqiniso nephutha, okungaveza iphutha kuphela. Lalimelelwa yinkomfa yeBhayibheli ka-1919 lapho kwaholela khona ekushicilelweni kwencwadi ethi, “The Doctrine of Christ”, ngenhloso yokwakha umyalezo wobu-Adventist owawumelela ngokuseduze kakhulu ivangeli lamanga lobuProthestani obuhlubukile. Kwakusesizukulwaneni sesithathu sobu-Adventist lapho kwenzeka khona ukuvumelana okukhulu kweqiniso.

It was in that generation, beginning in 1919, that the church began the compromise that produced the Church Manual. It was in that generation, beginning in 1919, that the church began the compromise that required accreditation in both the schools of health and religion. It was in that generation that the move to the modern Catholic-based Bibles was initiated. It was in that history that the willingness of the leadership to establish relationships with regimes that were openly anti-Christian occurred.

Kwakukulolo suzalo, kusukela ngo-1919, lapho ibandla laqala khona ukuxegisa okwavela kwaveza i-Church Manual. Kwakukulolo suzalo, kusukela ngo-1919, lapho ibandla laqala khona ukuxegisa okwadala isidingo sokugunyazwa ezikoleni zombili, ezempilo nezokholo. Kwakukulolo suzalo lapho kwaqalwa khona ukuguqukela emaBhayibhelini esimanje asekelwe ebuKatolikeni. Kwakukulowo mlando lapho kwabonakala khona ukuzimisela kobuholi ukusungula ubudlelwane nemibuso eyayimelene noKristu ngokusobala.

The practice had been born into infancy in the Civil War, when the Laodicean leadership formed a legal relationship with the government of the United States, in order to have a better outcome for the young men in the church that were to be drafted into the deadliest war in American history, was repeated at the outset of the First World War when the General Conference president, A. G. Daniells, interacted with the German government, giving his approval for Germany to draft and force young men to serve in the military, and to bear arms, and to disregard the Sabbath. That action by Daniells brought about a separation that produced the various splinters of the Seventh-day Adventist Reform movement that exist to this very day.

Lo mkhuba wazalwa usewusengolwaneni phakathi neMpi Yombango, lapho ubuholi baseLawodikeya benza ubudlelwano obusemthethweni nohulumeni wase-United States, ukuze kutholakale umphumela ongcono entsheni yesilisa ebandleni eyayizobuthelwa empini ebulalayo kunazo zonke emlandweni waseMelika; waphindwa ekuqaleni kweMpi Yezwe Yokuqala, lapho umongameli we-General Conference, u-A. G. Daniells, asebenzisana nohulumeni waseJalimane, enikeza imvume yakhe yokuba iJalimane ibuthele ngenkani futhi iphoqe izinsizwa ukuba zikhonze empini, zithwale izikhali, futhi zidelele iSabatha. Leso senzo sikaDaniells saletha ukwehlukana okwazala amaqembu ahlukene aphuma enhlanganweni ye-Seventh-day Adventist Reform akhona kuze kube yilolu suku.

That compromise continued with Hitler’s Nazi Germany, and thereafter with the nations that made up the Soviet Union, and it is still upheld today in regimes such as China. The compromise of the third generation in its relation to statecraft had been typified by the compromise of the ancient kings of Israel and Constantine as symbolized in the church of Pergamos. That period also represented the compromise of its churchcraft with the false gospel of peace and safety represented by Prescott’s “The Doctrine of Christ”.

Lokho ukuyekethisa kwaqhubeka noJalimane wobuNazi kaHitler, kwase kuba njalo nasezizweni ezakha iSoviet Union, futhi kusagcinwa nanamuhla emibusweni efana neShayina. Ukuyekethisa kwesizukulwane sesithathu ebudlelwaneni baso nobuciko bokuphatha umbuso kwakufanekiswe ukuyekethisa kwamakhosi asendulo akwa-Israyeli noConstantine njengoba kufanekiselwa ebandleni lasePergamos. Leyo nkathi yayimelela futhi ukuyekethisa kobuciko balo bebandla nevangelini lamanga lokuthula nokulondeka, elimelwe yi-“The Doctrine of Christ” kaPrescott.

> I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. Revelation 2:13, 14.

> Ngiyayazi imisebenzi yakho nokuthi uhlala kuphi, lapho isihlalo sikaSathane sikhona khona; nokho ubambelele ngokuqinile egameni lami, futhi awuliphikanga ukholo lwami, ngisho nangezinsuku lapho u-Antipase, umfel’ ukholo wami othembekile, abulawelwa phakathi kwenu, lapho uSathane ehlala khona. Kepha nginezinto ezimbalwa enginazo ngawe, ngokuba unabo lapho ababambelela emfundisweni kaBileyamu, owafundisa uBalaki ukuba abeke isikhubekiso phambi kwabantwana bakwa-Israyeli, ukuze badle izinto ezihlatshwe zenzelwe izithombe, futhi benze ubufebe. IsAmbulo 2:13, 14.

The fornication identifies the work of the General Conference in aligning themselves with nations such as Nazi Germany, and the Soviet Union under the pretext of maintaining necessary working relationships with the corrupt governments, while disregarding the faithful in those nations that suffered persecution from the various regimes they had joined with. The food sacrificed to idols represented the false methodology of apostate Protestantism and Catholicism that was then firmly established in universities of Laodicean Adventism, that had agreed to be governed by the guidelines of apostate methodologies, both in religion and health.

Ubufebe bukhomba umsebenzi weGeneral Conference ngokuzihlanganisa nezizwe ezifana neJalimane yamaNazi kanye neSoviet Union, ngaphansi kwesizathu sokugcina ubudlelwane bokusebenza obudingekayo nohulumeni abonakele, kuyilapho benganaki abathembekileyo kulezo zizwe abahlushwa ukushushiswa imibuso ehlukahlukene ababebumbe ubudlelwane nayo. Ukudla okunikelwe ezithixweni kwakumele indlela yamanga yobuProthestani obuhlubukile kanye neyobuKatolika eyayisimi yaqina emanyuvesi e-Adventism yaseLawodisiya, eyayivumile ukubuswa yiziqondiso zezindlela ezihlubukile, kokubili enkolweni nasempilweni.

Jesus illustrated the end of the third generation as he did with the beginning, for He marked the arrival of the fourth generation with the publication of the book, Questions on Doctrine published in 1957, which fully rejected the primary salvation distinction that exists between truth and the erroneous ideas of apostate Protestantism and Catholicism. The book of course has several erroneous teachings, but essentially it teaches that it is impossible to live victorious in Christ, until after a person is miraculously changed at the Second Coming. The book marked the beginning of the generation where the twenty-five ancient men were to bow down to the sun. The political and religious elements necessary to allow the Laodicean Adventist church to accept the worship of Sunday at the soon coming Sunday law had arrived.

UJesu wabonisa ukuphela kwesizukulwane sesithathu njengoba enza ekuqaleni, ngokuba wamaka ukufika kwesizukulwane sesine ngokushicilelwa kwencwadi ethi, Questions on Doctrine eyashicilelwa ngo-1957, eyenqaba ngokuphelele umehluko oyinhloko wensindiso okhona phakathi kweqiniso nemibono eyiphutha yobuProthestani obuhlubukile nobuKatolika. Leyo ncwadi, kambe, iqukethe izimfundiso eziningana eziyiphutha, kodwa ngokuyisisekelo ifundisa ukuthi akunakwenzeka ukuphila ngokunqoba kuKristu kuze kube yilapho umuntu eguqulwa ngokuyisimangaliso ekuFikeni Kwesibili. Le ncwadi yamaka ukuqala kwesizukulwane lapho amadoda amadala angamashumi amabili nanhlanu kwakumelwe akhothamele ilanga. Izici zezombangazwe nezenkolo ezazidingeka ukuze kuvunyelwe ibandla lama-Adventist laseLawodikeya ukuba lamukele ukukhonzwa kweSonto ngosuku lomthetho weSonto osusondele ukufika zase zifikele.

The fourth abomination of Ezekiel occurs when the faithful few in chapter nine are receiving a seal upon their foreheads, just before the destroying angels begin their work. The vision begins in verse one, of chapter eight on the fifth day, of the sixth month, of the sixth year. The vision begins the day before the execution of the judgment upon those who bow down to the sun, which is the mark of papal authority, and the number of his name is “666.”

Isinengiso sesine sikaHezekeli senzeka ngesikhathi abayizithembekile abambalwa esahlukweni sesishiyagalolunye bemukeliswa uphawu emabunzini abo, ngaphambi nje kokuba izingelosi ezibhubhisayo ziqale umsebenzi wazo. Umbono uqala evesini lokuqala lesahluko sesishiyagalombili ngosuku lwesihlanu lwenyanga yesithupha lonyaka wesithupha. Umbono uqala ngosuku olwandulela ukwenziwa kwesahlulelo phezu kwalabo abakhothamela ilanga, okuyilo uphawu lwegunya lobupapa, kanti inani legama lalo lingu-“666.”

The work of the sealing of the one hundred and forty-four thousand began on September 11, 2001 with the attack upon the earth beast carried out by the third woe of Islam. That attack made the nations angry, and marked the arrival of the latter rain. But the latter rain would only be recognized by those who would be led back to the foundations of Adventism to see that the three Woes of Islam are a foundational truth. At that point in time, those who were led back to the old paths that Jeremiah identifies as “the rest” (which is the latter rain), would either become watchmen that blew the trumpet of the third Woe, or they would be those who refused to hearken to the sound of the trumpet, and thus refusing to walk in the old paths.

Umsebenzi wokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane waqala ngoSepthemba 11, 2001 ngokuhlaselwa kwesilo sasemhlabeni okwenziwa ngumaye wesithathu wamaSulumane. Lokho kuhlasela kwathukuthelisa izizwe, futhi kwaphawula ukufika kwemvula yokugcina. Kodwa imvula yokugcina yayiyoqashelwa kuphela yilabo ababeyoholelwa emuva ezisekelweni ze-Adventism ukuze babone ukuthi oMaye abathathu bamaSulumane bayiqiniso eliyisisekelo. Ngaleso sikhathi, labo ababeholelwa emuva ezindleleni zakudala uJeremiya azikhomba ngokuthi “ukuphumula” (okuyimvula yokugcina), babeyoba abalindi ababethi qhumisa icilongo lomaye wesithathu, noma babe yilabo abenqaba ukulalela izwi lecilongo, ngaleyo ndlela benqaba ukuhamba ezindleleni zakudala.

They were then tested by the sin of their father’s rebellion of 1863. At the very same point in time, a message arrived of the righteousness of Christ, which is “justification by faith in verity”. It was the Laodicean message of Jones and Waggoner, and it was the message of Ezekiel to the dead dry bones that came from the “four winds”, which are a symbol of Islam of the third woe (the “angry horse” seeking to break loose). Those faithful few were then tested by the sin of their father’s rebellion of 1888, as the mighty angel of Revelation eighteen descended when the great buildings of New York City were thrown down, and Revelation chapter eighteen, verses one through three was fulfilled.

Base behlolwa ngesono sokuhlubuka sikayise sango-1863. Ngaso kanye leso sikhathi, kwafika umlayezo wokulunga kukaKristu, okuwukuthi “ukulunga ngokukholwa ngeqiniso”. Kwakungumyalezo waseLawodikeya kaJones noWaggoner, futhi kwakungumyalezo kaHezekeli emathanjeni omile afile owafika uvela “emimoyeni yomine”, okuyizimpawu zobuSulumane zosizi lwesithathu (“ihhashi elithukuthele” elifuna ukugqashuka). Labo abambalwa abathembekileyo base behlolwa ngesono sokuhlubuka sikayise sango-1888, njengoba ingelosi enamandla yesAmbulo seshumi nesishiyagalombili yehla ngesikhathi izakhiwo ezinkulu zaseDolobheni laseNew York ziphonswa phansi, futhi isAmbulo isahluko seshumi nesishiyagalombili, amavesi okuqala kuya kwelesithathu, sagcwaliseka.

They were then tested by the identification of the message of the latter rain. Was the latter rain a manifestation of the power of God as in past ages, or were the manifestations of God’s power only in the past? The faithful few were then tested by the rebellion of their father’s rebellion in 1919. How the faithful few navigate through those three tests determines whether they will receive the seal of God in their foreheads, or find themselves bowing down to the sun with the twenty-five elders of Laodicean Adventism.

Base behlolwa ngokuhlonzwa komlayezo wemvula yasemuva. Ingabe imvula yasemuva yayiyisibonakaliso samandla kaNkulunkulu njengasemikhathini eyedlule, noma izibonakaliso zamandla kaNkulunkulu zazikhona esikhathini esedlule kuphela na? Abambalwa abathembekileyo base behlolwa ngokuvukela kokuvukela kukayise wabo ngo-1919. Indlela labo bambalwa abathembekileyo abadabula ngayo kulezo zivivinyo ezintathu inquma ukuthi bayakwamukela yini uphawu lukaNkulunkulu emabunzini abo, noma bazithole bekhothamela ilanga kanye namadoda amadala angamashumi amabili nanhlanu e-Adventism yaseLawodikiya.

All the rebellions of the four generations of Laodicean Adventism find their counterpart in September 11, 2001. That date, which Isaiah identified as the “day of the east wind,” marks the beginning of the sealing time of the one hundred and forty-four thousand, and the sealing time is a period of time. The ending of the period has been illustrated by the beginning, for Jesus always illustrates the end of a thing with the beginning of a thing. In the final movements of the sealing process the tests that were represented at the beginning of the period are once again repeated.

Zonke izihlubuki zezizukulwane ezine zobu-Adventist baseLawodike zifumana okulingana nazo kuSepthemba 11, 2001. Lolo suku, u-Isaya aluchaza ngokuthi “usuku lomoya wasempumalanga,” luphawula ukuqala kwesikhathi sokubekwa uphawu sabayizinkulungwane eziyikhulu namashumi amane nane, futhi isikhathi sokubekwa uphawu siyinkathi yesikhathi. Ukuphela kwaleyo nkathi kuye kwaboniswa ngokuqala kwayo, ngokuba uJesu uhlala ebonisa ukuphela kwento ngokuqala kwento. Ekuhambeni kokugcina kwenqubo yokubekwa uphawu, izivivinyo ezamelelwa ekuqaleni kwenkathi ziphinda zibuye zenzeke futhi.

On September 11, 2001, the tests which were failed by the rebels of Laodicean Adventism as represented by the four abominations of Ezekiel, and by the first four churches of Revelation chapters two and three, arrived, marking the beginning of a testing process that leads either to the mark of the beast, or the seal of God, for those who profess to be Seventh-day Adventists.

NgoSepthemba 11, 2001, izivivinyo ezehluleka abavukeli bobu-Adventist baseLawodikeya, njengoba bemelwe yizinengiso ezine zikaHezekeli, nangamabandla amane okuqala eSambulo izahluko ezimbili nezintathu, zafika, zaphawula ukuqala kwenqubo yokuvivinywa eholela noma kuphawu lwesilo, noma ophawini lukaNkulunkulu, kulabo abazishoyo ukuthi bangamaSeventh-day Adventist.

The leadership of Laodicean Adventism has been trapped by the cords of their own deceits, and it is virtually impossible for them to “recognize” a repetition of the manifestation of the power of God as represented by previous reformatory movements, including the reform movement that brought Adventism into existence. The ancient men scattered and covered up the doctrines that are represented by Miller’s jewels with counterfeit coins and jewels. The casket of the King James Bible has been relegated to the times of archaic language and replaced with modern language Bibles that are expressed in the terminology of the man of sin.

Ubuholi be-Adventism yaseLawodikeya bubanjwe yizintambo zokukhohlisa kwabo siqu, futhi cishe akunakwenzeka kubo ukuba “baqaphele” ukuphindwa kokubonakaliswa kwamandla kaNkulunkulu njengoba kumelwewe yiminyakazo yangaphambili yezinguquko, kuhlanganise nomnyakazo wezinguquko owaletha i-Adventism ekubeni khona. Amadoda amadala ahlakaza futhi afihla izimfundiso ezimelelwa amagugu kaMiller ngemali eyinkohliso nangamagugu omgunyathi. Isikhwama seBhayibheli i-King James sehliselwe ezikhathini zolimi oluyinsada yakudala, sase sithathelwa indawo amaBhayibheli olimi lwesimanje avezwa ngamagama omuntu wesono.

Were any of the ancient men willing to consider the possibility that the latter rain message is not a peace and safety message, it would be virtually impossible for them to recognize that the manifestations of the power of God in past sacred histories are what specifically identify the sealing of the one hundred and forty-four thousand. More difficult yet for them to recognize is that the sacred histories that most directly identify the sealing of the one hundred and forty-four thousand are the sacred histories that fulfill Malachi chapter three, for Malachi chapter three establishes that there is always a messenger who prepares the way for the sudden arrival of the Messenger of the Covenant. That messenger was represented by the prophet Elijah who boldly proclaimed that there would be no rain in his history, except if it comes through his ministry.

Ukuba noma yimuphi kubantu basendulo ebengazimisela ukucabangela ukuthi umlayezo wemvula yokugcina awusiwo umlayezo wokuthula nokulondeka, bekuyoba cishe yinto engenakwenzeka kubo ukuqaphela ukuthi ukubonakaliswa kwamandla kaNkulunkulu emlandweni ongcwele wesikhathi esedlule yikho ngokuqondile okuhlonza ukubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane. Okunzima nakakhulu kubo ukukuqaphela ukuthi imilando engcwele ekhomba ngokuqondile kakhulu ukubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane iyona milando engcwele egcwalisa isahluko sesithathu sikaMalaki, ngoba isahluko sesithathu sikaMalaki simisa ukuthi kuhlale kukhona isithunywa esilungisa indlela yokufika ngokuzumayo kweSithunywa Sesivumelwano. Leso sithunywa sasimelelwe ngumprofethi u-Eliya owamemezela ngesibindi ukuthi emlandweni wakhe kwakungeke kube khona imvula, ngaphandle uma ifika ngenkonzo yakhe.

Ezekiel’s seventy elders would find it ridiculous to accept that their claim to be the temple of the Lord, was unfounded, and actually represented the claim of a people who were being passed by, just as the vineyard was given to those who bear the fruits worthy of the vineyard. The message of the third Woe, the messenger that prepares the way, the song of the vineyard, all testify against the traditions and customs which they had placed their confidence in, and represents an almost insurmountable obstacle to recognizing the latter rain.

Abadala bakaHezekeli abangamashumi ayisikhombisa babeyokuthola kuyinhlekisa ukwamukela ukuthi isimangalo sabo sokuthi bayithempeli leNkosi sasingenasisekelo, nokuthi empeleni sasimelela isimangalo sabantu ababedlulwayo, njengoba nje isivini sanikwa labo abathela izithelo ezifanele isivini. Umlayezo woMaye lwesithathu, isithunywa esilungisa indlela, ingoma yesivini, konke kufakaza ngokumelene namasiko nemikhuba ababebeke ithemba labo kuyo, futhi kumelela isithiyo esicishe singenqotshwe ekuboneni imvula yakamuva.

The conclusion of the sealing of the one hundred and forty-four thousand manifests the same tests for those who have claimed to “recognize” the role of Islam of the third Woe. The “increase of knowledge” which launched the movement of the Millerites began at the end of “seven times” in 1798. The “increase of knowledge” which launched the movement of the one hundred and forty-four thousand began at the end of a symbolic “seven times” (one hundred and twenty-six years) in 1989. During those one hundred and twenty-six years of escalating apostasy, Laodicean Adventism has reached its fourth and final generation.

Ukuphetha kokubekwa uphawu kwabazinkulungwane eziyikhulu namashumi amane nane kuveza izivivinyo ezifanayo kulabo abathi “baqaphela” indima yobuSulumane yoMaye wesithathu. “Ukwanda kolwazi” okwaqalisa inhlangano yamaMillerite kwaqala ekupheleni “kwezikhathi eziyisikhombisa” ngo-1798. “Ukwanda kolwazi” okwaqalisa inhlangano yabayizinkulungwane eziyikhulu namashumi amane nane kwaqala ekupheleni “kwezikhathi eziyisikhombisa” ezingokomfanekiso (iminyaka eyikhulu namashumi amabili nesithupha) ngo-1989. Phakathi naleyo minyaka eyikhulu namashumi amabili nesithupha yokwanda kokuhlubuka, ubu-Adventist baseLawodikeya sebefinyelele esizukulwaneni sabo sesine nesokugcina.

It is the third and fourth generation that a nation or people fill their cup of probationary time, and that time has now arrived. The “increase of knowledge” from the book of Daniel that is represented by the Hiddekel River is also the knowledge that is increased, when the Revelation of Jesus Christ is unsealed just before probation closes.

Kungesizukulwane sesithathu nesesine lapho isizwe noma abantu begcwalisa indebe yesikhathi sabo sokulingwa, futhi leso sikhathi sesifikile manje. “Ukwanda kolwazi” okuvela encwadini kaDaniyeli, okufanekiselwa uMfula iHidekeli, kungololo lwazi olwandayo futhi, lapho iSambulo sikaJesu Kristu sivulwa uphawu ngaphambi nje kokuba isikhathi somusa sivalwe.

We will take up the last three chapters of the book of Daniel in the next article.

Ezihlokweni ezilandelayo sizocubungula izahluko ezintathu zokugcina zencwadi kaDaniyeli.

> “The days are fast approaching when there will be great perplexity and confusion. Satan, clothed in angel robes, will deceive, if possible, the very elect. There will be gods many and lords many. Every wind of doctrine will be blowing. Those who have rendered supreme homage to ‘science falsely so called’ will not be the leaders then. Those who have trusted to intellect, genius, or talent will not then stand at the head of rank and file. They did not keep pace with the light. Those who have proved themselves unfaithful will not then be entrusted with the flock. In the last solemn work few great men will be engaged. They are self-sufficient, independent of God, and He cannot use them. The Lord has faithful servants, who in the shaking, testing time will be disclosed to view. There are precious ones now hidden who have not bowed the knee to Baal. They have not had the light which has been shining in a concentrated blaze upon you. But it may be under a rough and uninviting exterior the pure brightness of a genuine Christian character will be revealed. In the day time we look toward heaven but do not see the stars. They are there, fixed in the firmament, but the eye cannot distinguish them. In the night we behold their genuine luster.” Testimonies, volume 5, 80, 81.

> “Izinsuku zisondela ngokushesha lapho kuyoba khona ukudideka okukhulu nokuphazamiseka. USathane, embethe izingubo zezingelosi, uyokukhohlisa, uma kungenzeka, ngisho nabakhethiweyo uqobo. Kuyoba khona onkulunkulu abaningi namakhosi amaningi. Yonke imimoya yemfundiso iyobe ivunguza. Labo abakhonze ngokwedlulele ‘isayensi ebizwa ngamanga’ ngeke babe ngabaholi ngaleso sikhathi. Labo abathembele engqondweni, ebuhlakani, noma ethalenteni ngeke ngaleso sikhathi beme phambili phakathi kwezikhundla namafayela. Abahambisananga nokukhanya. Labo abazibonakalise bengathembekile ngeke ngaleso sikhathi baphathiswe umhlambi. Emsebenzini wokugcina onesizotha bambalwa abantu abakhulu abayobandakanyeka. Bazethemba bona, bazimele kuNkulunkulu, futhi Akakwazi ukubasebenzisa. INkosi inezinceku ezithembekileyo, eziyovezwa obala ngesikhathi sokuzamazama nesokuvivinywa. Kukhona abayigugu manje abafihlekile abangazange baguqe ngedolo kuBhali. Ababanga nakho ukukhanya obekukhanya ngokugxila okunamandla phezu kwenu. Kodwa kungenzeka ukuthi ngaphansi kwengaphandle eliqinile nelingadonsi muntu kuyovezwa ukukhazimula okumsulwa kwesimilo sobuKristu seqiniso. Emini sibheka ngasezulwini kodwa asiziboni izinkanyezi. Zikhona lapho, zimiswe emkhathini wezulu, kodwa iso alinakuzihlukanisa. Ebusuku sibona ukucwebezela kwazo kwangempela.” Testimonies, volume 5, 80, 81.

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