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# The Book of Daniel - Number Eighty-Four

Igitabo cya Daniyeli - Umubare Mirongo Inani n’Ibiri

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

Guhishura Ibisekuru Bine by’Ubugaradusi bw’i Lawodikiya mu Badiventisiti: Urugendo runyuze mu Kugereranya kwa Bibiliya no mu Kugeragezwa k’Ubuhanuzi

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.

Ukuri gushyirwaho n’ubuhamya bwa babiri cyangwa batatu, kandi ishyirwa mu bikorwa ry’ibizira bine byo muri Ezekieli igice cya munani, nk’ibisekuru bine by’Uwadiventisimu bw’i Lawodikiya, rifite abahamya benshi. Mu nyandiko za mbere hagaragajwe ko amatorero arindwi yo mu Byahishuwe ibice bya kabiri n’icya gatatu atashushanyaga gusa amateka ya Isirayeli ya none uhereye mu gihe cy’intumwa kugeza ku mperuka y’isi, ahubwo ko ayo matorero arindwi yanashushanyaga amateka ya Isirayeli ya kera uhereye mu gihe cya Mose kugeza mu gihe cya Kristo.

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.

Itorero rya Efeso ryagereranyaga icyarimwe Itorero rya Gikristo rya mbere, kandi n'Isirayeli ya kera uhereye kuri Mose kugeza mu gihe cy'Abacamanza. Itorero rya Simuruna ryagereranyaga igihe cy'itotezwa uhereye mu gihe cy'abigishwa kugeza ku mwami w'abami w'Abaroma Konisitantini, kandi n'igihe cy'Abacamanza, ubwo umuntu wese yakoraga icyo yabonaga ko gikwiriye mu maso ye. Itorero rya Perugamo ryagereranyaga igihe cy'ubwumvikane bwo guteshuka ku kuri uhereye kuri Konisitantini kugeza ku butegetsi bwa papa mu mwaka wa 538, kandi n'igihe Isirayeli ya kera yangaga Imana ikitoranyiriza umwami, kandi igahora yumvikana n'ubwami bw'abapagani yari ikikijwe na bwo. Itorero rya kane rya Tuwatira, rigereranywa na Yezebeli, ni igihe cy'ubutegetsi bwa papa uhereye mu mwaka wa 538 kugeza mu wa 1798, kandi n'imyaka mirongo irindwi Isirayeli ya kera yamaze mu bunyage i Babuloni.

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.

Ayo matorero ane na yo ahagarariye kandi ibihe bine by’Abadivantisiti, kandi atanga ubuhamya bwo gukoresha ibizira bine bya Ezekiyeli ku bihe bine. Ubugome bwo mu wa 1863, bwagereranyijwe n’igihe cya mbere cy’Abisirayeli ba kera nk’uko byagaragajwe n’ubwigomeke bwo ku nyana y’izahabu ya Aroni. Igihe cya mbere gikubiyemo inama yahawe itorero rya Efeso, igaragaza ko ubwoko bw’Imana bwari bwararetse urukundo rwabwo rwa mbere, kandi ko bwagombaga kwihana no kugarukira ku rukundo rwabwo rwa mbere. Mu wa 1863, urukundo rwa mbere, nk’uko rwagereranyijwe n’imitako ya William Miller (ukuri shingiro, by’umwihariko cyane cyane “ibihe birindwi”), rwashyizwe ku ruhande, kandi ubwoko bw’Imana bwagiriwe inama yo kugaruka.

> 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.

> Ariko ndagufitiye icyo ngushinja: ni uko wasize urukundo rwawe rwa mbere. Nuko ibuka aho wavuye ukagwa, wihane, kandi ukore imirimo ya mbere; bitaba ibyo nzaza aho uri vuba, nkure igitereko cyawe mu mwanya wacyo, keretse wihannye. Ibyahishuwe 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.

Abami ba Miller bari barahanganye n’Abaporotesitanti bayobye, abo Yeremiya yise “iteraniro ry’abakobanyi,” kandi bategereza bihanganye ko iyerekwa risohora, kuko igihe ryari gusohorera ritari kubesha. “Iteraniro ry’abakobanyi” ryashushanywaga n’uwo muhanuzi wa kera wabeshye umuhanuzi w’u Buyuda, uwo wari watanze igihano cyo gucyaha kuramya kw’ibinyoma kwa Yerobowamu.

> 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.

> Nzi imirimo yawe, n’umuruho wawe, no kwihangana kwawe, kandi n’uko udashobora kwihanganira abakora ibibi; kandi wagerageje abivuga ko ari intumwa kandi atari zo, ubasanga ari abanyabinyoma. Kandi warihanganiye, kandi ufite ukwihangana, kandi wahatiye umurimo ku bw’izina ryanjye, kandi ntiwacitse intege. Ibyahishuwe 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.

Itorero rya kabiri rya Simuruna ryashushanyaga igihe cy’itotezwa mu Itorero rya Gikristo rya mbere, ryari rigizwe n’abahowe ukwizera by’ukuri hamwe n’abandi bazikururiye itotezwa bitewe n’impamvu zitari izera. Nanone ryashushanyaga igihe cy’Abacamanza, ubwo buri muntu muri Isirayeli ya kera yakoraga ibyamusaga nk’ibitunganye mu maso ye. Igisekuru cy’ubwigomeke cyatangiye mu 1888 cyagaragaje igihe cy’itotezwa ryakorewe Umwuka w’Ubuhanuzi, intumwa zatoranyijwe z’icyo gihe, n’Umwuka Wera. Cyatangije igihe ubwo abagabo ba kera b’Abadivantisiti b’i Lawodikiya bahisemo gukora icyo ari cyo cyose cyabasaga nk’igitunganye mu maso yabo, nk’uko byagaragajwe n’abagabo nka Kellogg, Prescott na 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.

Bake bizerwa bo muri icyo gihe bagombaga kuba mu rugamba rw’umwuka rwica n’icyiciro cy’abihandagazaga bavuga ko ari Abayuda, nyamara atari bo. N’ubwo bari bafite imyanya y’ubuyobozi, bari abo mu isinagogi ya Satani, nk’uko byahamijwe na Mushiki wa White ubwo yagaragazaga ko bamwe bayoborwaga “n’abamarayika bari barirukanwe mu ijuru.” Biyitaga abanyabwenge, ariko bari abapfu. Nta gucirwaho iteka kwashyizwe ku banyabwenge muri icyo gihe, ahubwo hashyirwaho kubashishikariza gukiranuka kugeza ku rupfu. Mu mwaka wa 1915, amagambo ya nyuma Mushiki wa White yigeze kuvuga ni aya ngo, “Nzi uwo nizeye,” kuko yari yarakiranutse kugeza ku rupfu.

> 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.

> Nzi imirimo yawe, n’amakuba, n’ubukene, (nyamara uri umukire) kandi nzi n’ugutuka kw’abavuga ko ari Abayuda, nyamara atari bo, ahubwo ari isinagogi ya Satani. Ntutinye na kimwe muri ibyo ugiye kubabazwa: dore, Satani agiye kujugunya bamwe muri mwe muri gereza, kugira ngo mugeragezwe; kandi muzagira amakuba iminsi icumi: ujye ukiranuka kugeza ku rupfu, nanjye nzaguha ikamba ry’ubugingo. Ibyahishuwe 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.

Itorero rya Perugamo ryagereranyaga ubwumvikane hagati y’ukuri n’ikinyoma, hagati y’ubupagani n’Ubukristo, mu gihe cy’umwami w’abami Konsitantino, kandi rikanagereranya ubwumvikane bwa Isirayeli ya kera bwabayeho mu mateka y’abami. Ryagereranyaga uruvange rw’ukuri n’ikinyoma, rukaba rudashobora kubyara ikindi keretse ikinyoma. Ryagereranywaga n’inama ya Bibiliya yo mu mwaka wa 1919, aho byatumye hasohorwa igitabo, “The Doctrine of Christ”, kugira ngo habeho ubutumwa bw’Abadiventisti bwarushagaho kugaragaza ubutumwa bwiza bw’ibinyoma bwa Porotesitanti yahakanye ukwizera. Byabereye mu gisekuru cya gatatu cy’Abadiventisti ari ho habereye ubwumvikane bukomeye ku kuri.

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.

Ni muri urwo rubyaro, guhera mu wa 1919, ni ho itorero ryatangiye ubwumvikane bwagejeje ku gitabo cy’amabwiriza y’Itorero. Ni muri urwo rubyaro, guhera mu wa 1919, ni ho itorero ryatangiye ubwumvikane bwatumye hasabwa kwemerwa mu buryo bwemewe n’amategeko mu mashuri y’ubuzima no mu y’idini. Ni muri urwo rubyaro ni ho hatangijwe kwimukira kuri Bibiliya z’iki gihe zishingiye kuri Gatolika. Ni muri ayo mateka ni ho habonetse ubushake bw’ubuyobozi bwo gushyiraho umubano n’ingoma zarwanyaga Ubukristo ku mugaragaro.

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.

Iyo migirire yari ikivuka ikiri mu buhinja mu gihe cy’Intambara y’Abaturage, ubwo ubuyobozi bw’Abanyalawodikiya bwashyiranaga n’ubutegetsi bwa Leta Zunze Ubumwe za Amerika mu rwego rw’amategeko, kugira ngo haboneke igisubizo kirushijeho kuba cyiza ku basore bo mu itorero bari bagiye kujyanwa ku gahato mu ntambara yahitanye abantu benshi kurusha izindi zose mu mateka ya Amerika; yongeye gusubirwamo mu ntangiriro z’Intambara ya Mbere y’Isi Yose, igihe perezida wa Konferanse Rusange, A. G. Daniells, yagiranaga imikoranire na guverinoma y’u Budage, ayiha kwemeza kwe kugira ngo u Budage bujyanishe abasore ku gahato kandi bubahatire kujya mu gisirikare no kwitwaza intwaro no kutita ku Isabato. Icyo gikorwa cya Daniells cyazanye ukwitandukanya kwabyaye amatsinda atandukanye yacitse ku Muryango w’Igivugurura w’Abadiventisiti b’Umunsi wa Karindwi, akaba ari yo akiriho na n’ubu.

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”.

Uko kwigomwa kwakomeje kubaho mu Budage bw’Abanazi bwa Hitler, hanyuma no mu bihugu byari bigize Ubumwe bw’Abasoviyeti, kandi n’uyu munsi kuracyashyigikirwa mu butegetsi nk’ubwa China. Uko kwigomwa kw’igisekuru cya gatatu mu isano yacyo n’imiyoborere ya leta kwari kwaragaragajwe mbere n’uko abami ba kera ba Isirayeli na Constantine bagombye, nk’uko byashushanyijwe mu itorero rya Perugamo. Icyo gihe kandi cyagereranyaga ukwigomwa kw’imiyoborere y’itorero kwacyo n’ubutumwa bwiza bw’ibinyoma bw’amahoro n’umutekano, nk’uko byagaragajwe na “The Doctrine of Christ” ya Prescott.

> 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.

> Nzi imirimo yawe n’aho utuye, ari ho intebe ya Satani iri; kandi wizirikaho izina ryanjye ushikamye, ntiwahakanye kwizera kwanjye, ndetse no muri iyo minsi Antipa, umutangabuhamya wanjye ukiranuka, yiciwemo muri mwe, aho Satani atuye. Ariko mfite bike ngushinja: kuko ufiteyo abakomeza inyigisho ya Balamu, wigishije Balaki gushyira igisitaza imbere y’abana ba Isirayeli, kugira ngo barye ibyatambiwe ibigirwamana, kandi bakore ubusambanyi. Ibyahishuwe 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.

Ubusambanyi bugaragaza umurimo wa General Conference wo kwishyira hamwe n’amahanga nka Nazi Germany n’Ubumwe bw’Abasoviyeti, bitwaje urwitwazo rwo gukomeza imibanire y’akazi bavuga ko ari ngombwa n’ubutegetsi bwamunzwe n’ubwangizi, ari na ko birengagiza abizerwa bo muri ayo mahanga bababajwe n’itotezwa ry’ubutegetsi butandukanye bari barifatanyije na bwo. Ibyokurya byatambiwe ibigirwamana byashushanyaga uburyo bw’ibinyoma bwa Giprotestanti cy’ubuhakanyi na Gatolika, ubwo icyo gihe bwari bumaze gushinga imizi mu mashuri makuru ya Adventism y’i Lawodikiya, yari yemeye gutegekwa n’amabwiriza y’uburyo bw’ubuhakanyi, haba mu by’idini no mu by’ubuzima.

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 yagaragaje iherezo ry’igisekuru cya gatatu nk’uko yabigenje ku ntangiriro yacyo, kuko yaranze ukuza kw’igisekuru cya kane no gutangazwa kw’igitabo, *Questions on Doctrine* cyasohowe mu 1957, cyanze burundu itandukaniro ry’ingenzi ry’agakiza riri hagati y’ukuri n’ibitekerezo by’ubuyobe by’Abaporotesitanti b’abahakanyi n’Abagatolika. Birumvikana ko icyo gitabo kirimo inyigisho nyinshi z’ubuyobe, ariko mu by’ingenzi cyigisha ko bidashoboka kubaho mu ntsinzi muri Kristo kugeza umuntu ahinduwe mu buryo bw’igitangaza ku Kuzagaruka kwa Kabiri. Icyo gitabo cyaranze intangiriro y’igisekuru aho abagabo makumyabiri na batanu ba kera bagombaga kunamira izuba. Ibintu bya politiki n’iby’idini byari ngombwa kugira ngo itorero ry’Abadivantisiti ry’i Lawodikiya ryemere gusenga ku Cyumweru igihe itegeko ryo ku Cyumweru rizaba rigiye kuza, byari byagezeho.

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.”

Ikizira cya kane cy’urukozasoni cya Ezekiyeli kibaho igihe bake b’indahemuka mu gice cya cyenda barimo gushyirwaho ikimenyetso mu ruhanga rwabo, mbere gato y’uko abamarayika barimbura batangiza umurimo wabo. Iyerekwa ritangirira ku murongo wa mbere w’igice cya munani, ku munsi wa gatanu, w’ukwezi kwa gatandatu, w’umwaka wa gatandatu. Iyerekwa ritangira umunsi umwe mbere y’ishyirwa mu bikorwa ry’urubanza ku bantu bunamira izuba, ari ryo kimenyetso cy’ubutware bwa papa, kandi umubare w’izina rye ni “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.

Igikorwa cyo gushyiraho ikimenyetso ku bihumbi ijana na mirongo ine na bine cyatangiye ku wa 11 Nzeri 2001, gitangijwe n’igitero cyagabwe ku nyamaswa yo ku isi, cyakozwe n’isibe rya gatatu rya Isilamu. Icyo gitero cyarakaje amahanga, kandi kiranga ukuza kw’imvura y’itumba. Ariko imvura y’itumba yari kumenyekana gusa n’abari kuyoborwa bagasubizwa ku rufatiro rw’Abadiventisime kugira ngo babone ko amasibe atatu ya Isilamu ari ukuri kw’ishingiro. Muri icyo gihe, abayobowe bagasubizwa mu nzira za kera Yeremiya agaragaza ko ari “uburuhukiro” (ari bwo mvura y’itumba), bari kuba abarinzi bavugiriza impanda y’isibe rya gatatu, cyangwa bakaba abanze kumvira ijwi ry’impanda, bityo bakanga kugendera mu nzira za kera.

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.

Hanyuma bageragerejwe n’icyaha cy’ubugome bwa se cyo mu 1863. Muri iyo ngingo nyine y’igihe, haje ubutumwa bw’ubukiranutsi bwa Kristo, ari bwo “gutsindishirizwa no kwizera mu kuri”. Bwari ubutumwa bw’i Lawodikiya bwa Jones na Waggoner, kandi bwari ubutumwa bwa Ezekiyeli ku magufwa yumye yapfuye bwaturutse mu “miyaga ine”, ari yo kimenyetso cy’Isilamu cy’akaga ka gatatu (ya “farasi irakaye” ishaka kwibohoza). Abo bake bizerwa hanyuma bageragerejwe n’icyaha cy’ubugome bwa se cyo mu 1888, ubwo marayika ukomeye wo mu Ibyahishuwe igice cya cumi n’umunani yamanukaga igihe inyubako zikomeye z’Umujyi wa New York zasenywaga, maze Ibyahishuwe igice cya cumi n’umunani, umurongo wa mbere kugeza ku wa gatatu, zirasohora.

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.

Hanyuma bageragejwe no kumenya ubutumwa bw’imvura y’itumba. Mbese imvura y’itumba yari ukugaragarira kw’imbaraga z’Imana nk’uko byari bimeze mu bihe byahise, cyangwa se ukugaragarira kw’imbaraga z’Imana kwari ukw’ibihe byahise gusa? Nuko abo bake b’indahemuka bageragezwa n’ubwigomeke bw’ubwigomeke bwa ba sekuruza babo mu mwaka wa 1919. Uko abo bake b’indahemuka banyura muri ibyo bigeragezo bitatu ni ko bigena niba bazahabwa ikimenyetso cy’Imana mu ruhanga rwabo, cyangwa bakisanga bunamiye izuba hamwe n’abakuru makumyabiri na batanu b’Adiventisime ya Lawodikiya.

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.

Ubugome bwose bw’ibihe bine by’Abadiventisiti b’i Lawodikiya bubona icyo busa na cyo ku wa 11 Nzeri 2001. Uwo munsi, Yesaya yerekanye nk’“umunsi w’umuyaga wo mu burasirazuba,” uranga itangiriro ry’igihe cyo gushyirwaho ikimenyetso kwa ba bantu ibihumbi ijana na mirongo ine na bine, kandi igihe cyo gushyirwaho ikimenyetso ni igihe kirambuye. Iherezo ry’icyo gihe ryagaragajwe n’itangiriro ryacyo, kuko Yesu ahora yerekana iherezo ry’ikintu akoresheje itangiriro ry’ikintu. Mu migendekere ya nyuma y’igikorwa cyo gushyirwaho ikimenyetso, ibigeragezo byashushanyijwe mu ntangiriro y’icyo gihe byongera gusubirwamo.

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.

Ku wa 11 Nzeri 2001, ibigeragezo byatsinzwe n’inyeshyamba z’Ubwadiventisiti bwa Lawodikiya nk’uko bigaragazwa n’ibizira bine byo muri Ezekiyeli, ndetse n’amatorero ane ya mbere yo mu Byahishuwe igice cya kabiri n’icya gatatu, byaraje, biranga itangira ry’igikorwa cyo kugeragezwa gisoza umuntu kimwe muri ibi bibiri: ikimenyetso cy’inyamaswa, cyangwa ikimenyetso cy’Imana, ku bihamya ko ari Abadiventisiti b’Umunsi wa Karindwi.

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.

Ubuyobozi bw’Abadiventisti b’i Lawodikiya bwafashwe n’imigozi y’uburiganya bwabo ubwabo, kandi kuri bo ni hafi y’uko bidashoboka “kumenya” isubiramo ry’ihishurwa ry’imbaraga z’Imana nk’uko ryagereranyijwe n’imigendere y’ivugurura yabanje, harimo n’umuryango w’ivugurura wazanye Ubwadiventisti kubaho. Abagabo ba kera batatanyije kandi bahishiriza inyigisho zigereranywa n’imitako ya Miller babitwikiriza ibiceri n’imitako by’impimbano. Isanduku ya Bibiliya ya King James yimuriwe mu bihe by’ururimi rwa kera, maze isimbuzwa Bibiliya z’ururimi rwa none zivugwa mu mvugo y’umuntu w’icyaha.

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.

Iyaba hari n’umwe mu bagabo ba kera wari wemera gutekereza ko ubutumwa bw’imvura y’itumba butari ubutumwa bw’amahoro n’umutekano, byari kuba hafi kudashoboka na gato ko bamenya ko ukwigaragaza kw’imbaraga z’Imana mu mateka yera yo mu bihe byashize ari byo by’umwihariko biranga ugushyirwaho ikimenyetso kwa ba bantu ibihumbi ijana na mirongo ine na bine. Ikirushaho kubabera ingorabahizi kumenya ni uko amateka yera agaragaza mu buryo bweruye kurushaho ugushyirwaho ikimenyetso kwa ba bantu ibihumbi ijana na mirongo ine na bine ari yo mateka yera asohoza Malaki igice cya gatatu, kuko Malaki igice cya gatatu gishyiraho ko buri gihe haba hariho intumwa itegura inzira yo kuza gutunguranye kw’Intumwa y’Isezerano. Iyo ntumwa yagereranyijwe n’umuhanuzi Eliya, watangaje ashize amanga ko mu mateka ye hatazabaho imvura, keretse ibonetse binyuze mu murimo we.

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.

Abakuru mirongo irindwi ba Ezekiyeli babona ko byaba ibitwenge kwemera ko ikirego cyabo cy’uko ari urusengero rw’Umwami, nta shingiro cyari gifite, kandi ko mu by’ukuri cyagaragazaga ikirego cy’ubwoko bwari burimo gusimbukwa, nk’uko uruzabibu rwahawe abera imbuto zikwiriye uruzabibu. Ubutumwa bwa marira ya gatatu, intumwa itegura inzira, indirimbo y’uruzabibu, byose bihamya bibashinja ku bijyanye n’imigenzo n’imiziririzo bari barashyizemo ibyiringiro byabo, kandi bikaba inzitizi hafi kudashoboka kuneshwa mu kwemera imvura y’itumba rya nyuma.

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.

Iherezo ryo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine rugaragaza ibigeragezo bimwe n’iby’abavuze ko “bamenye” uruhare rwa Islamu mu byago bya gatatu. “Kwiyongera k’ubumenyi” kwatangije urugendo rw’Abamilleri kwatangiye ku iherezo rya “ibihe birindwi” mu 1798. “Kwiyongera k’ubumenyi” kwatangije urugendo rw’abihumbi ijana na mirongo ine na bine kwatangiye ku iherezo ry’“ibihe birindwi” by’ikigereranyo (imyaka ijana na makumyabiri n’itandatu) mu 1989. Muri iyo myaka ijana na makumyabiri n’itandatu y’ubuhakanyi bwagiye bwiyongera, Ubadiventisime bwa Lawodikiya bwageze ku gisekuru cyabwo cya kane kandi cya nyuma.

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.

Ni mu gisekuru cya gatatu n’icya kane ni ho ishyanga cyangwa abantu buzuza igikombe cy’igihe cyabo cy’igeragezwa, kandi icyo gihe noneho kirageze. “Kwiyongera kw’ubumenyi” kuvugwa mu gitabo cya Daniyeli, kugereranywa n’Umugezi wa Hidekeli, ni na ko kumenya kwiyongera iyo Ibyahishuwe bya Yesu Kristo bifunguwe, mbere gato y’uko igihe cy’igeragezwa kirangira.

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

Mu nyandiko izakurikiraho tuzasesengura ibice bitatu bya nyuma by’igitabo cya Daniyeli.

> “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.

> “Iminsi irihuta yegereza ubwo hazabaho urujijo n’akajagari bikomeye. Satani, yambaye imyenda y’abamarayika, azabasha kuyobya, niba bishoboka, n’intore ubwazo. Hazabaho imana nyinshi n’abatware benshi. Buri muyaga w’inyigisho uzaba uhuhuta. Abahaye icyubahiro gisumba byose ‘ubumenyi bwitwa ubumenyi ibinyoma’ si bo bazaba abayobozi muri icyo gihe. Abiringiye ubwenge, impano y’ubuhanga, cyangwa ubuhanga bwabo, si bo bazahagarara imbere y’abari ku murongo n’abari inyuma. Ntabwo bakomeje kugendana n’umucyo. Abagaragaje ko batari indahemuka si bo bazashingwa umukumbi muri icyo gihe. Mu murimo wa nyuma ukomeye kandi ukomeye cyane, ni bake mu bantu bakomeye bazawugiramo uruhare. Barishyira hejuru, bigenga ku Mana, kandi ntishobora kubakoresha. Umwami afite abagaragu b’indahemuka, bazagaragarizwa amaso mu gihe cyo kunyeganyezwa no kugeragezwa. Hari ab’agaciro kanini ubu bihishe batarapfukamira Bali. Ntabwo bahawe umucyo wajyaga ubamurikira mwe mu kurabagirana gukomeye kandi kwibanze. Ariko bishobora kuba ko munsi y’inyuma isa n’idakurura kandi ikakaye, hazahishurwa ubwiza butunganye bw’imico y’ukuri ya Gikristo. Ku manywa tureba mu ijuru ariko ntitubone inyenyeri. Ziriho, zishinzwe mu kirere, ariko ijisho ntirishobora kuzitandukanya. Nijoro ni bwo tubona kurabagirana kwazo nyakuri.” Testimonies, volume 5, 80, 81.

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