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# The Book of Daniel - Number Eighty-Four

Littafin Daniyel - Na tamanin da huɗu

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

Bayyana Tsararraki Huɗu na Adventism na Laodicea: Tafiya Cikin Daidaiton Littafi Mai Tsarki da Gwajin Annabci

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.

Ana tabbatar da gaskiya bisa ga shaidar mutum biyu ko uku, kuma aiwatar da abubuwan ƙyama huɗu na Ezekiyel sura ta takwas a matsayin tsararraki huɗu na Adventism na Laodikiya yana da shaidu da dama. A cikin rubuce-rubuce na baya an nuna cewa ikilisiyoyi bakwai na Ru’ya ta Yohanna surori na biyu da na uku ba kawai sun wakilci tarihin Isra’ila ta zamani ba tun daga zamanin manzanni har zuwa ƙarshen duniya, amma kuma waɗannan ikilisiyoyi bakwai sun wakilci tarihin Isra’ila ta dā tun daga zamanin Musa har zuwa zamanin Almasihu.

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.

Ikilisiyar Afisa tana wakiltar duka ikilisiyar Kirista ta farko, kuma har ila yau tsohuwar Isra’ila daga Musa har zuwa zamanin Mahukunta. Ikilisiyar Simirna tana wakiltar zamanin tsanantawa daga lokacin almajirai har zuwa sarkin Roma Konstantinus, kuma har ila yau zamanin Mahukunta, lokacin da kowane mutum yake yin abin da ya ga dama a idanunsa. Ikilisiyar Pergamum tana wakiltar zamanin sulhu da sabani daga Konstantinus har zuwa mulkin Paparoma a shekara ta 538, amma kuma tana wakiltar zamanin da tsohuwar Isra’ila ta ƙi Allah ta kuma zaɓi sarki, tana ci gaba da yin sulhu da masarautun arna da suka kewaye ta. Ikilisiyar ta huɗu, wato Tayatira, wadda Jezebel ke wakilta, ita ce zamanin mulkin Paparoma daga shekara ta 538 har zuwa 1798, kuma har ila yau zamanin bauta na shekara saba’in na tsohuwar Isra’ila a Babila.

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.

Waɗannan ikkilisiyoyi huɗu kuma suna wakiltar tsararraki huɗu na Adventism, kuma suna ba da shaida ga yadda ake ɗora ƙazantattu huɗu na Ezekiyel a kan tsararraki huɗu. Tawaye na 1863, an wakilta shi ta wurin tsararraki na farko na Isra’ila ta dā kamar yadda aka nuna a cikin tawayen ɗan marakin zinariya na Haruna. Tsararraki na farko ya haɗa da shawarar da aka ba ikkilisiyar Afisa, wadda take bayyana cewa mutanen Allah sun bar ƙaunarsu ta fari, kuma suna bukatar su tuba su koma ga ƙaunarsu ta fari. A 1863, ƙauna ta fari, kamar yadda aka wakilta ta wurin kayan adon William Miller (gaskiyar tushe, musamman “sau bakwai”), an ajiye ta gefe, kuma aka yi wa mutanen Allah shawara su koma.

> 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.

> Duk da haka ina da wani abu a kanka, domin ka rabu da ƙaunarka ta fari. Saboda haka ka tuna daga inda ka fāɗi, ka tuba, ka aikata ayyukan farko; in ba haka ba zan zo maka da sauri, in kuma kawar da fitilarka daga wurinta, sai dai in ka tuba. Ru’ya ta Yohanna 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.

Milleriyawa sun yi gwagwarmaya da ridda ta Furotesta, wadda Irmiya ya kira “taron masu ba’a,” suka kuma yi jira da haƙuri domin wahayi ya iso, gama sa’ad da ya iso, ba zai yi ƙarya ba. “Taron masu ba’a” an wakilta shi ta wurin tsohon annabin nan wanda ya yi wa annabin Yahuza ƙarya, wato annabin da ya gabatar da tsawatarwa a kan bautar ƙarya ta Yerobowam.

> 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.

> Na san ayyukanka, da wahalarka, da haƙurinka, da yadda ba za ka iya jure wa miyagu ba: kuma ka gwada waɗanda suke cewa su manzanni ne, alhali kuwa ba haka ba ne, ka same su maƙaryata: Kuma ka yi juriya, kana da haƙuri, kuma saboda sunana ka yi wahala, ba ka kuwa kasa gwiwa ba. Ru’ya ta Yohanna 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.

Ikilisiya ta biyu ta Smurna ta wakilta zamanin tsanantawa a cikin Ikilisiyar Kirista ta farko, wadda ta ƙunshi shahidai na gaskiya da kuma waɗansu da suka jawo tsanantawa a kan kansu saboda dalilai marasa cikakken tsarki. Haka kuma ta wakilta lokacin Mahukunta, sa’ad da kowane mutum a Isra’ila ta dā ya yi duk abin da ya ga dama a idanunsa. Tsarar tawayen da ta fara a 1888 ta bayyana wani lokaci na tsanantawa ga Ruhun Annabci, zaɓaɓɓun manzannin sa’ar, da kuma Ruhu Mai Tsarki. Ta kawo wani zamani sa’ad da dattawan dā na Adventism na Laodiceya suka zaɓi su yi duk abin da ya yi daidai a idanunsu, kamar yadda aka gani a wurin mutane irin su Kellogg, Prescott da Daniells.

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.

’Yan kaɗan masu aminci a wancan lokaci za su kasance cikin yaƙin ruhaniya mai tsanani na mutuwa da wata ƙungiya da take ikirarin su Yahudawa ne, alhali kuwa ba haka ba ne. Duk da matsayinsu na jagoranci, su na majami’ar Shaidan ne, kamar yadda Sister White ta shaida ta wurin bayyana cewa ana shiryar da waɗansu “ta wurin mala’iku waɗanda aka kore su daga sama.” Sun yi ikirarin su masu hikima ne, amma wawaye ne. Ba a sa wata hukunci a kan masu hikima ba a wannan zamani, sai dai an ba da ƙarfafawa su kasance masu aminci har zuwa mutuwa. A shekara ta 1915, kalmomin ƙarshe da Sister White ta taɓa furtawa su ne, “Na san wanda na gaskata,” gama ta kasance mai aminci har zuwa mutuwa.

> 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.

> Na san ayyukanka, da tsanantawa, da talaucinka, (amma kai mai arziki ne) kuma na san saɓon waɗanda suke cewa su Yahudawa ne, alhali kuwa ba haka ba ne, sai dai majami'ar Shaiɗan ce su. Kada ka ji tsoron ko ɗaya daga cikin abubuwan da za ka sha wahala saboda su: ga shi, Iblis zai jefa waɗansunku cikin kurkuku, domin a gwada ku; kuma za ku sha tsanantawa har kwana goma: ka kasance mai aminci har mutuwa, ni kuma zan ba ka rawanin rai. Ru’ya ta Yohanna 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.

Ikilisiyar Pergamos ta wakilci sulhu tsakanin gaskiya da kuskure, tsakanin arna da Kiristanci, a zamanin sarki Constantine, kuma ta kuma wakilci sulhun tsohon Isra’ila da ya faru a cikin tarihin sarakuna. Ta wakilci cakuduwar gaskiya da kuskure, wadda ba za ta iya haifar da komai ba sai kuskure. An wakilta ta ta wurin taron Littafi Mai Tsarki na shekara ta 1919, inda aka sa aka wallafa littafin, “The Doctrine of Christ”, domin a kirkiro saƙon Adventist da ya fi kusa da wakiltar bisharar ƙarya ta Furotesta masu ridda. A ƙarni na uku na Adventism ne manyan sulhunan da aka yi da gaskiya suka faru.

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.

A cikin wannan tsara ne, tun daga 1919, ikilisiya ta fara sulhun da ya haifar da Church Manual. A cikin wannan tsara ne, tun daga 1919, ikilisiya ta fara sulhun da ya sa ya zama dole a sami amincewar hukuma a makarantu na kiwon lafiya da na addini duka biyun. A cikin wannan tsara ne aka fara yunƙurin komawa ga Littattafan Tsarki na zamani masu tushe a kan Katolika. A cikin wannan tarihi ne aka bayyana shirye-shiryen shugabanci na ƙulla dangantaka da gwamnatoci waɗanda a fili suke gaba da Kiristanci.

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.

An haifi wannan ɗabi’a tun tana ƙuruciya ne a lokacin Yaƙin Basasa, lokacin da shugabancin Laodiceya ya kulla dangantaka ta shari’a da gwamnatin Tarayyar Amurka, domin a samu kyakkyawan sakamako ga samarin cocin da za a tilasta musu shiga yaƙin da ya fi kisa a tarihin Amurka; kuma an maimaita hakan a farkon Yaƙin Duniya na Farko, sa’ad da shugaban Babban Taro, A. G. Daniells, ya yi hulɗa da gwamnatin Jamus, yana ba da amincewarsa ga Jamus ta tilasta wa samari shiga aikin soja, su ɗauki makamai, kuma su yi watsi da Asabar. Wannan mataki na Daniells ya jawo rabuwa wadda ta haifar da rassa-rassan ƙungiyar Gyaran Adventist na Rana ta Bakwai iri-iri da har zuwa yau suke nan.

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”.

Wannan sulhun ya ci gaba tare da Jamus ta Nazi ƙarƙashin Hitler, sannan daga baya tare da al’umman da suka ƙunshi Tarayyar Soviet, kuma har yanzu ana ci gaba da riƙe shi a yau a cikin gwamnatoci irin su China. Sulhun ƙarni na uku a dangantakarsa da tafiyar da harkokin ƙasa an riga an siffanta shi ta wurin sulhun tsoffin sarakunan Isra’ila da Constantine, kamar yadda aka alamta a cikin ikkilisiyar Pergamos. Wannan zamani kuma ya wakilci sulhun tsarin ikkilisiyarsa da bisharar ƙarya ta salama da aminci, wadda “The Doctrine of Christ” na Prescott ya wakilta.

> 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.

> Na san ayyukanka, da kuma inda kake zaune, wato inda kursiyin Shaiɗan yake; kuma kana riƙe da sunana da ƙarfi, ba ka kuma yi musun bangaskiyata ba, har ma a kwanakin nan da aka kashe Antipas, shahidina amintacce, a cikinku, inda Shaiɗan yake zaune. Amma ina da ‘yan abubuwa kaɗan a kanka, domin a can kana da waɗanda suke riƙe da koyarwar Balaam, wanda ya koyar da Balak ya sa abin tuntuɓe a gaban ’ya’yan Isra’ila, su ci abubuwan da aka miƙa wa gumaka, kuma su yi fasikanci. Ru’ya ta Yohanna 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.

Zinace-zinacen yana bayyana aikin Babban Taro wajen daidaita kansu da al’ummai kamar Jamus ta Nazi da kuma Tarayyar Soviet, bisa hujjar kiyaye dangantakar aiki da ake ganin wajibi ce da gwamnatoci masu ɓarna, alhali suna yin watsi da masu aminci a waɗannan al’ummai da suka sha tsanantawa daga gwamnatoci dabam-dabam da suka shiga tarayya da su. Abincin da aka miƙa wa gumaka yana wakiltar ƙaryatacciyar hanya ta Furotesta mai ridda da Katolika wadda a wancan lokaci ta riga ta kafu sosai a jami’o’in Adventism na Laodikiya, waɗanda suka amince a yi mulkinsu bisa ƙa’idojin hanyoyin ridda, duka a cikin addini da kuma kiwon lafiya.

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.

Yesu ya kwatanta ƙarshen tsara ta uku kamar yadda ya yi da farkonta, domin ya nuna zuwan tsara ta huɗu ta wurin buga littafin, Questions on Doctrine wanda aka buga a 1957, wanda ya ƙi gaba ɗaya ainihin bambancin ceto da yake tsakanin gaskiya da kuma kuskuren tunanin Furotesta masu ridda da Katolika. Hakika littafin yana da koyarwar kuskure da dama, amma ainihin abin da yake koyarwa shi ne cewa ba zai yiwu a rayu cikin nasara cikin Almasihu ba sai bayan an canja mutum ta mu’ujiza a Zuwa ta Biyu. Littafin ya nuna farkon tsara inda dattawa ashirin da biyar na dā za su rusuna wa rana. Abubuwan siyasa da na addini da ake bukata domin su ba cocin Adventist na Laodicea damar karɓar bautar Lahadi a dokar Lahadi mai zuwa nan ba da daɗewa ba sun riga sun bayyana.

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.”

Abin ƙyama na huɗu na Ezekiyel yana faruwa ne a lokacin da waɗannan kaɗan masu aminci a sura ta tara suke karɓar hatimi a goshinsu, daidai kafin mala’ikun hallakarwa su fara aikinsu. Wahayin ya fara a aya ta ɗaya ta sura ta takwas, a rana ta biyar, ta wata na shida, ta shekara ta shida. Wahayin ya fara ne a ranar da ta gabaci aiwatar da hukunci a kan waɗanda suke rusunawa ga rana, wadda ita ce alamar ikon paparoma, kuma adadin sunansa shi ne “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.

Aikin hatimce dubu ɗari da arba’in da huɗu ya fara ne a ranar 11 ga Satumba, 2001, tare da harin da aka kai wa dabbar ƙasa, wanda masifar uku ta Musulunci ta aiwatar. Wannan hari ya sa al’ummai suka yi fushi, kuma ya nuna isowar ruwan sama na ƙarshen zamani. Amma ruwan sama na ƙarshen zamani ba za a gane shi ba sai ta wurin waɗanda za a bishe su a mayar da su ga tushen Adventism domin su ga cewa masifu uku na Musulunci gaskiya ce ta asali. A wannan lokaci, waɗanda aka bishe su suka koma ga tsoffin hanyoyi da Irmiya ya bayyana a matsayin “hutu” (wanda shi ne ruwan sama na ƙarshen zamani), ko dai za su zama masu tsaro waɗanda suka busa ƙaho na masifa ta uku, ko kuwa za su zama waɗanda suka ƙi sauraron sautin ƙahon, ta haka kuma suka ƙi yin tafiya cikin tsoffin hanyoyi.

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.

Sa’an nan aka gwada su ta wurin zunubin tawayen ubansu na shekara ta 1863. A daidai wannan lokaci kuma, saƙo game da adalcin Almasihu ya iso, wanda shi ne “baratarwa ta wurin bangaskiya cikin gaskiya”. Wannan shi ne saƙon Laodikiya na Jones da Waggoner, kuma shi ne saƙon Ezekiyel zuwa ga matattun ƙasusuwan busassu wanda ya zo daga “iskoki huɗu”, waɗanda suke alamar Musulunci na annoba ta uku (wato “dokín fushi” mai neman kuɓucewa). Sa’an nan aka gwada waɗancan kaɗan masu aminci ta wurin zunubin tawayen ubansu na shekara ta 1888, a lokacin da mala’ika mai ƙarfi na Ru’ya ta Yohanna goma sha takwas ya sauko sa’ad da aka tumɓuke manyan gine-ginen Birnin New York, kuma aka cika Ru’ya ta Yohanna sura ta goma sha takwas, aya ta ɗaya zuwa ta uku.

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.

Sa’an nan aka gwada su ta wajen tantance saƙon ruwan sama na ƙarshen zamani. Shin ruwan sama na ƙarshen zamani bayyanar ikon Allah ne kamar yadda ya kasance a zamanai da suka shuɗe, ko kuwa bayyanannun ikon Allah sun takaitu ne ga zamanin da ya wuce kaɗai? Sa’an nan aka gwada kaɗan daga cikin masu aminci ta wurin tawaye irin na ubanninsu a shekara ta 1919. Yadda waɗannan kaɗan daga cikin masu aminci suke bi ta cikin waɗannan gwaje-gwaje uku ne ke ƙayyade ko za su karɓi hatimin Allah a goshinsu, ko kuwa su tsinci kansu suna rusuna wa rana tare da dattawa ashirin da biyar na Adventism na Laodicea.

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.

Dukan tawayen tsararraki huɗu na Adventisancin Laodiceya suna da kwatankwacinsu a ranar 11 ga Satumba, 2001. Wannan kwanan wata, wanda Ishaya ya bayyana a matsayin “ranar iskar gabas,” yana nuna farkon lokacin hatimtar mutum dubu ɗari da arba’in da huɗu, kuma lokacin hatimtar wani ɗan lokaci ne. An riga an kwatanta ƙarshen wannan lokacin ta wurin farkonsa, domin Yesu kullum yana kwatanta ƙarshen wani abu da farkon wani abu. A cikin motsin ƙarshe na aikin hatimtar, gwaje-gwajen da aka wakilta a farkon wannan lokaci za a sake maimaita su.

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.

A ranar 11 ga Satumba, 2001, gwaje-gwajen da ’yan tawaye na Adventism na Laodicea suka fāɗi, kamar yadda abubuwan banƙyama huɗu na Ezekiyel suka wakilta, da kuma yadda majami’u huɗu na farko na littafin Ru’ya ta Yohanna surori na biyu da na uku suka wakilta, suka iso, suna nuna farkon wani tsari na gwaji wanda yake kaiwa ko dai ga alamar dabbar, ko kuma ga hatimin Allah, ga waɗanda suke da’awar cewa su Adventists ne masu kiyaye Asabar ta bakwai.

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.

Shugabancin Adventisancin Laodikiya ya makale cikin igiyoyin yaudarorinsu na kansu, kuma kusan ba zai yiwu a gare su su “gane” maimaituwar bayyanuwar ikon Allah ba kamar yadda aka wakilta ta cikin motsin gyara na dā, har da motsin gyaran da ya kawo Adventisanci zuwa wanzuwa. Tsofaffin maza sun warwatsa suka kuma lulluɓe koyaswar da ake wakilta da jauharan Miller da tsabar kuɗi da jauharai na jabu. Akwatin Littafi Mai Tsarki na King James an mai da shi zuwa zamanin tsohuwar harshe, aka kuma maye gurbinsa da Littattafan Mai Tsarki na harshen zamani waɗanda aka bayyana cikin kalmomin mutumin zunubi.

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.

Da ma wani cikin mutanen dā ya yarda ya yi la’akari da yiwuwar cewa saƙon ruwan sama na ƙarshe ba saƙon salama da kwanciyar rai ba ne, da kusan zai zama ba zai yiwu ba a gare su su gane cewa bayyanannu na ikon Allah a cikin tsarkakakkun tarihin da suka gabata su ne ainihin abin da ke fayyace hatimtar dubu ɗari da arba’in da huɗu. Abin da ya fi ma wuya gare su su gane shi ne cewa tsarkakakkun tarihin da suka fi kai tsaye fayyace hatimtar dubu ɗari da arba’in da huɗu su ne tsarkakakkun tarihin da suke cika Malaki sura ta uku, gama Malaki sura ta uku ta kafa cewa ko yaushe akwai wani manzo wanda yake shirya hanya domin zuwan Manzon Alkawari kwatsam. Wannan manzo an wakilta shi ta wurin annabi Iliya wanda da gaba gaɗi ya shelanta cewa ba za a sami ruwan sama a cikin tarihinsa ba, sai dai in ya zo ta wurin hidimarsa.

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.

Dattawan nan saba’in na Ezekiyel za su ɗauka abin dariya ne su yarda cewa da’irarsu ta cewa su ne haikalin Ubangiji ba ta da tushe, kuma a zahiri tana wakiltar da’irar wata al’umma ce da ake ƙetarewa, kamar yadda aka ba gonar inabin ga waɗanda suke ba da ’ya’yan itace masu dacewa da gonar inabin. Saƙon Kaito na uku, manzon da yake shirya hanya, waƙar gonar inabi—duk suna ba da shaida a kansu game da al’adu da ɗabi’un da suka ɗora amincewarsu a kai, kuma yana wakiltar wani cikas kusan marar shawo kansa ga gane ruwan sama na ƙarshe.

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.

Kammala hatimin dubu ɗari da arba’in da huɗu yana bayyana irin gwaje-gwajen ga waɗanda suka yi ikirarin “ganewa” da rawar da Musulunci ke takawa a cikin Kaito na uku. “Ƙaruwar sani” wadda ta ƙaddamar da motsin Millerites ta fara ne a ƙarshen “lokatai bakwai” a shekara ta 1798. “Ƙaruwar sani” wadda ta ƙaddamar da motsin dubu ɗari da arba’in da huɗu ta fara ne a ƙarshen “lokatai bakwai” na alama (shekaru ɗari da ashirin da shida) a shekara ta 1989. A cikin waɗannan shekaru ɗari da ashirin da shida na ƙara tsananta ridda, Adventism na Laodiceya ya kai ga ƙarni na huɗu kuma na ƙarshe.

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.

A ƙarni na uku da na huɗu ne al’umma ko jama’a suke cika kwafinsu na lokacin jarabawar su, kuma wannan lokaci ya riga ya zo yanzu. “Ƙaruwar sani” daga littafin Daniyel wadda Kogin Hiddekel yake wakilta ita ce kuma ilimin da yake ƙaruwa, sa’ad da aka buɗe Wahayin Yesu Almasihu kaɗan kafin ƙarewar lokacin jarabawa.

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

Za mu yi nazarin surori uku na ƙarshe na littafin Daniyel a talifi na gaba.

> “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.

> “Ranaku suna saurin gabatowa sa’ad da za a sami babban ruɗani da rikicewa. Shaiɗan, sanye da tufafin mala’iku, zai ruɗi, in mai yiwuwa ne, har ma zaɓaɓɓu. Za a kasance da alloli masu yawa da kuma ubangiji-ubangiji masu yawa. Kowace iskar koyarwa za ta yi ta kaɗawa. Waɗanda suka miƙa mafi girman sujada ga ‘abin da ake ƙarya a kira shi kimiyya’ ba za su zama shugabanni a lokacin ba. Waɗanda suka dogara ga hankali, baiwa ta hazaka, ko gwaninta ba za su tsaya a gaban sahu da jerin masu bi ba a lokacin. Ba su ci gaba tare da hasken ba. Waɗanda suka nuna kansu marasa aminci ba za a danƙa musu garken ba a lokacin. A cikin aikin ƙarshe mai tsanani, kaɗan ne daga cikin manyan mutane za su shiga. Suna wadatuwa da kansu, masu zaman kansu daga Allah, kuma ba zai iya amfani da su ba. Ubangiji yana da bayinsa masu aminci, waɗanda a lokacin girgizawa da gwaji za a bayyana su a fili. Akwai masu daraja a yanzu a ɓoye waɗanda ba su durƙusa gwiwa ga Ba’al ba. Ba su sami hasken da yake ta haskakawa a gare ku cikin haske mai tarin ƙarfi ba. Amma mai yiwuwa ne a ƙarƙashin wani waje marar ƙayatarwa da marar jan hankali a bayyana tsantsar haske na halin kirki na Kirista na gaskiya. Da rana muna duban sama amma ba ma ganin taurari. Suna nan, kafaffu a sararin sama, amma ido ba zai iya rarrabe su ba. Da dare muna ganin ainihin walƙiyarsu.” Testimonies, juzu’i na 5, 80, 81.

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