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# The Book of Daniel - Number Eighty-Four

Kitabu cha Danieli - Nambari Themanini na Nne

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

Kuonekwa kweZvizvarwa Zvina zveAdventism yeRaodhikia: Rwendo kuburikidza neKufananidzira kweBhaibheri uye Kuedzwa kweChiporofita

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.

Izwi rinomiswa pamusoro peuchapupu hwevaviri kana vatatu, uye kushandiswa kwezvinonyangadza zvina zveEzekieri chitsauko 8, sezvizvarwa zvina zveAdventism yeRaodhikia, kune zvapupu zvakati kuti. Muzvinyorwa zvakapfuura zvakacherechedzwa kuti machechi manomwe eZvakazarurwa zvitsauko 2 na3 haana kungomirira chete nhoroondo yaIsraeri yazvino kubva panguva yevapostori kusvikira kumagumo enyika, asiwo kuti machechi manomwe iwayo aimirira nhoroondo yaIsraeri yekare kubva panguva yaMosesi kusvikira panguva yaKristu.

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.

Chechi cheEfeso chaimiririra zvose zviri zviviri kereke yokutanga yechiKristu, uyewo Israeri yekare kubva kuna Mozisi kusvikira panguva yaVatongi. Chechi cheSmirna chaimiririra nguva yokutambudzwa kubva panguva yavadzidzi kusvikira kuna Constantino, mambo weRoma, uyezve nenguva yaVatongi, apo munhu mumwe nomumwe aiita zvakanga zvakarurama mumaziso ake pachake. Chechi chePergamo chaimiririra nguva yokubvumirana nezvisina kufanira kubva kuna Constantino kusvikira paupapapa muna 538, uyewo nguva iyo Israeri yekare yakaramba Mwari ikazvisarudzira mambo, uye ikaramba ichibvumirana noumambo hwevahedheni hwakanga hwakaikomberedza. Chechi yechina yeTiatira, inomiririrwa naJezebheri, ndiyo nguva yokutonga kwoupapa kubva mugore ra538 kusvikira muna 1798, uyewo makore makumi manomwe okutapwa kweIsraeri yekare muBhabhironi.

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.

Machechiya mana wanne awu ghakimirira so mibadwo miwanne ya Adventism, ndipo ghakupereka ukaboni wa kugwiriska ntchito maunyankhasi ghawanne gha Ezekieli ku mibadwo yiwande. Kupanduka kwa 1863, kukimiririka na m’badwo wakwamba wa Israyeli wakale umo kukuwonera mu kupanduka kwa ng’ombe yagolide ya Aroni. M’badwo wakwamba ukusazgapo ulongozgi wakupika ku mpingo wa Efeso, uwo ukuzindikiriska kuti ŵanthu ŵa Chiuta ŵakasile chitemwa chawo chakwamba, ndipo ŵakeneranga kulapa na kuwelera ku chitemwa chawo chakwamba. Mu 1863, chitemwa chakwamba, umo chikimiririka na vyakuzirwa vya William Miller (unenesko wa pa msisi, chomenechomene “nyengo zinkhondi na ziŵiri”), chikayikika kumphepete, ndipo ŵanthu ŵa Chiuta ŵakaphalirika kuti ŵawelere.

> 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.

> Asi ndine zvandinopikisa pauri, nokuti wakasiya rudo rwako rwokutanga. Naizvozvo rangarira pawakawa uchibva, ugotendeuka, uite mabasa okutanga; kana zvisina kudaro ndichakurumidza kuuya kwauri, uye ndichabvisa chigadziko chemwenje chako panzvimbo yacho, kana usingatendeuki. Zvakazarurwa 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.

Vamillerite a va lwile ni Vuprotestanti lebyi fularheleke ripfumelo, lebyi Yeremiya a byeleke a ku i “ntlawa wa vahlekuri,” kutani va rindza hi ku lehisa mbilu leswaku xivono xi ta fika, hikuva loko xi fika a xi nga ka xi nga hembeni. “Ntlawa wa vahlekuri” a wu fanekiseriwa hi muprofeta wa khale loyi a hembeleke muprofeta wa Yuda, loyi a a tise ku tshinya malunghana ni vugandzeri bya vuxisi bya Yerobuwamu.

> 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.

> Ndzi tiva mintirho ya wena, ni ku tikarhata ka wena, ni ku lehisa mbilu ka wena, ni hilaha u nga kotiki ku tiyisela lava nga homboloka hakona; naswona u ringile lava vulaka leswaku i vaapostola, kasi a hi vona, kutani u va kumile va ri vahembi: naswona u tiyiserile, u ni ku lehisa mbilu, naswona hikwalaho ka vito ra mina u tirhile hi matimba, kambe a wu karhalanga. Nhlavutelo 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.

Kereke yechipiri yeSmirna yaimirira nguva yokutambudzwa mukereke yechiKristu yokutanga, yaiva navakafira kutenda vechokwadi pamwe navamwe vakazviunzira kutambudzwa nokuda kwezvikonzero zvisina utsvene zvizere. Yakamirirawo nguva yaVatongi apo munhu mumwe nomumwe muIsraeri yekare aiita chipi nechipi chaiita sechakarurama pamberi pake. Chizvarwa chokupandukira chakatanga muna 1888 chakacherekedza nguva yokutambudzwa kunopesana noMweya weChiporofita, nhume dzakasarudzwa dzenguva iyoyo, noMweya Mutsvene. Chakapinza nguva iyo varume vekare veAdventism yeLaodhikia vakasarudza kuita chipi nechipi chaiita sechakarurama mumaziso avo vamene, sezvinopupurirwa nevarume vakadai saKellogg, Prescott naDaniells.

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.

Vashoma vakatendeka vashoma panguva iyoyo vaifanira kuva muhondo yomweya inouraya norudzi rwavanhu rwaiti maJuda, asi vakanga vasiri. Kunyange hazvo vaiva pazvigaro zvokutungamirira, vaiva vesinagoge raSatani, sezvinopupurirwa noSista White paanoti vamwe vakanga vachitungamirirwa “navatumwa vakanga vadzingwa kudenga.” Vaizviti vakachenjera, asi vakanga vari mapenzi. Pakanga pasina kutongerwa kwakaiswa pamusoro pavakachenjera panguva iyoyo, asi kukurudzirwa kuti vave vakatendeka kusvikira parufu. Muna 1915, mashoko okupedzisira akambotaurwa naSista White aiva okuti, “Ndinoziva wandakatenda kwaari,” nokuti akanga ave akatendeka kusvikira parufu.

> 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.

> Ndinoziva mabasa ako, nokutambudzika, nokushaiwa, (asi wakafuma,) uye ndinoziva kunyomba kwavanotaura avo vanoti vaJudha, asi vasiri vaJudha, asi vari sinagogi raSatani. Usatya chinhu kana chimwe chezvauchazotambura: tarira, dhiabhori achakandira vamwe venyu mutirongo, kuti muedzwe; uye muchava nokutambudzika kwamazuva gumi: iva wakatendeka kusvikira parufu, uye ndichakupa korona youpenyu. Zvakazarurwa 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.

អង្គជំនុំជម្រះនៃពើរគាម៉ុស តំណាងឲ្យការសម្របសម្រួលរវាងសេចក្តីពិត និងកំហុស រវាងសាសនាពហុទេវនិយម និងសាសនាគ្រីស្ទ នៅសម័យអធិរាជ កុងស្តង់ទីន ហើយក៏តំណាងឲ្យការសម្របសម្រួលរបស់អ៊ីស្រាអែលបុរាណដែលបានកើតឡើងក្នុងប្រវត្តិសាស្ត្រនៃស្តេចទាំងឡាយផងដែរ។ វាតំណាងឲ្យការលាយបញ្ចូលគ្នារវាងសេចក្តីពិត និងកំហុស ដែលអាចបង្កើតបានតែកំហុសប៉ុណ្ណោះ។ វាត្រូវបានតំណាងដោយសន្និសីទព្រះគម្ពីរឆ្នាំ 1919 ដែលការបោះពុម្ពសៀវភៅ «The Doctrine of Christ» ត្រូវបាននាំឲ្យកើតមានឡើង ដើម្បីបង្កើតសារអាដវិនទីស្តមួយដែលតំណាងឲ្យដំណឹងល្អក្លែងក្លាយរបស់ប្រូតេស្តង់ដែលបានក្បត់ជំនឿ កាន់តែជិតស្និទ្ធ។ នៅក្នុងជំនាន់ទីបីនៃអាដវិនទីស្ត ទើបការសម្របសម្រួលដ៏ធំៗនៃសេចក្តីពិតបានកើតឡើង។

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.

Hwakanga hwaicho, kutanga muna 1919, ndipo pakatanga kereke kupindirana kwakazobereka Church Manual. Hwakanga hwaicho, kutanga muna 1919, ndipo pakatanga kereke kupindirana kwakaita kuti kutsvagwa kwemvumo yepamutemo kuve kunodiwa muzvikoro zvose zvehutano nezvechitendero. Hwakanga hwaicho hwaakatanga kufambira kuenda kumaBhaibheri emazuva ano akavakirwa paKaturike. Mune iyo nhoroondo ndimo makaitikira kuda kwehutungamiri kumisa ukama nehutongi hwaiva pachena kuti hwaipikisa chiKristu.

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.

Maitiro acho akanga atanga kuchangoberekwa panguva yeHondo yeVagari vemuAmerica, apo hutungamiriri hweRaodhikia hwakapinda muukama hwepamutemo nehurumende yeUnited States, kuti pave nomugumisiro uri nani kuvarume vechidiki vaiva mukereke vaizotorwa nechisimba kuti vapinde muhondo inouraya kupfuura dzose munhoroondo yeAmerica; uye zvakadzokororwa pakutanga kweHondo Yenyika Yokutanga apo mutungamiri weGeneral Conference, A. G. Daniells, akabatana nehurumende yeGermany, achipa mvumo yake kuti Germany itore nechisimba uye imanikidze varume vechidiki kushanda muchiuto, nokutakura zvombo, uye nokusaremekedza Sabata. Chiito ichocho chaDaniells chakakonzera kupatsanuka kwakabudisa mapoka akasiyana-siyana akatsemuka echiitiko cheReform movement yeSeventh-day Adventist, ayo achiripo kusvikira nanhasi.

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”.

Ukubekezelelana lokho kwaqhubeka loHitler waseJalimane yamaNazi, kwase kuthi ngemva kwalokho kwaqhubeka ngezizwe ezazenza iSoviet Union, njalo kusagcinwa lanamuhla emibusweni enjengeChina. Ukuyekethisa kwesizukulwane sesithathu ebudlelwaneni baso lokuphathwa kombuso kwakukhonjiswe kusengaphambili ngokuyekethisa kwamakhosi asendulo ako-Israyeli kanye loConstantine, njengokufanekiselwa ebandleni lasePergamos. Lesosikhathi laso samela ukuyekethisa kobuqondisi bebandla laso levangeli lamanga lokuthula lokulondeka, elimelwe nguPrescott encwadini yakhe ethi “The Doctrine of Christ”.

> 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.

> Ndinoziva mabasa ako nenzvimbo yaunogara, iyo iri pachigaro chaSatani; uye unobatisisa zita rangu, uye hauna kuramba kutenda kwangu, kunyange mumazuva aya maakaurayiwa Antipasi, chapupu changu chakatendeka, pakati penyu, panzvimbo inogara Satani. Asi ndine zvishoma zvandinopikisa mauri, nokuti uriko vane vanobatisisa dzidziso yaBharami, iye akadzidzisa Bharaki kuisa chigumbuso pamberi pavana vaIsiraeri, kuti vadye zvinhu zvakabayirwa kuzvifananidzo, uye kuti vaite upombwe. Zvakazarurwa 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.

Upombwe ubu buno butondezya mulimo gwa General Conference mu kwiitikilizya ku matali nga Germany ya Nazi, no Soviet Union, ku kayanda ka kusunga ubwenzi bwa mulimo ubwakukozgana na maboma ghaheni agha kubola, apo ŵakulekerera ŵakugomezgeka mu matali agho awo ŵakasuzgikanga na kuzikizgika kufuma ku maboma ghakupambanapambana agho ŵakajibatana nagho. Vyakurya vyakutambikika ku vikozgo vikaimiranga njira yautesi ya Chiprotestanti chakumuka pa chipulikano na Chikatolika iyo pa nyengo yira yikakhazikiskika chomene mu mayunivesite gha Adventism ya Laodikea, iyo yikazomera kuwusika na ndondomeko za njira zakumuka pa chipulikano, mu vyachisopa kweniso vyaumoyo.

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.

Jesu akaratidza kupera kwechizvarwa chechitatu sezvaakaita pakutanga kwacho, nokuti Akacherekedza kusvika kwechizvarwa chechina nokubudiswa kwebhuku rinonzi, Questions on Doctrine rakabudiswa muna 1957, iro rakaramba zvizere musiyano mukuru weruponeso uripo pakati pechokwadi nemifungo yakatsauka yechiPurotesitendi chakapanduka nechiKatorike. Bhuku iri, chokwadi, rine dzidziso dzakati wandei dzakatsauka, asi pachinokosha rinodzidzisa kuti hazvibviri kurarama uchikunda muna Kristu, kusvikira munhu ashandurwa nenzira inoshamisa paKuuya kweChipiri. Bhuku iri rakaratidza kutanga kwechizvarwa umo varume vakuru makumi maviri nevashanu vaifanira kukotamira zuva. Zvinhu zvematongerwo enyika nezvechitendero zvaidikanwa kuti zvibvumidze kereke yeAdventist yeRaodhikia kugamuchira kunamatwa kweSvondo pamutemo weSvondo waive wava kuda kuuya zvakanga zvasvika.

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.”

Nyaraka ya nne ya machukizo ya Ezekieli hutokea wakati wale waaminifu wachache katika sura ya tisa wanapopokea muhuri juu ya vipaji vya nyuso zao, kabla kidogo malaika wa uharibifu hawajaanza kazi yao. Maono huanza katika mstari wa kwanza wa sura ya nane, siku ya tano ya mwezi wa sita, mwaka wa sita. Maono hayo huanza siku moja kabla ya kutekelezwa kwa hukumu juu ya wale wanaolisujudia jua, jambo ambalo ndilo alama ya mamlaka ya upapa, na hesabu ya jina lake 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.

Basa rokuiswa kwezviuru zana namakumi mana nezvina zvakatanga musi wa11 Gunyana, 2001, nekurwiswa kwechikara chepanyika kwakaitwa nenhamo yechitatu yeIslamu. Kurwiswa ikoko kwakatsamwisa ndudzi, uye kwakaratidza kusvika kwemvura yokupedzisira. Asi mvura yokupedzisira yaizongoonekwa chete navaya vaizotungamirirwa kudzokera panheyo dzeAdventism kuti vaone kuti Nhamo nhatu dzeIslamu ichokwadi chenheyo. Panguva iyoyo, vaya vakatungamirirwa kudzokera munzira dzekare dzinotaurwa naJeremia se“zororo” (rinova ndiro mvura yokupedzisira), vaizova varindi vairidza hwamanda yenhamo yechitatu, kana kuti vaizova avo vakaramba kuteerera kurira kwehwamanda, uye nokudaro vachiramba kufamba munzira dzekare.

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.

Ipapo vakazoedzwa nechivi chokupandukira kwababa vavo cha1863. Panguva iyoyo chaiyo, shoko rakasvika reruramo rwaKristu, iro rinonzi “kururamiswa nokutenda muchokwadi”. Raiva shoko reLaodhikia raJones naWaggoner, uye raiva shoko raEzekieri kumapfupa akaoma akafa rakabva ku“mhepo ina”, idzo dziri chiratidzo chechiIslam chenhenda yechitatu (bhiza “rakatsamwa” richitsvaka kusununguka). Vashoma avo vakatendeka vakazobva vazoedzwazve nechivi chokupandukira kwababa vavo cha1888, apo mutumwa ane simba waZvakazarurwa gumi nesere akaburuka pakaparadzwa zvivako zvikuru zveGuta reNew York, uye Zvakazarurwa chitsauko gumi nesere, ndima imwe kusvikira nhatu, zvakazadzikiswa.

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.

Ivo vakaedzwa kubudikidza nekuzivikanwa kweshoko remvura yekupedzisira. Mvura yekupedzisira yakanga iri kuratidzwa kwesimba raMwari sezvazvaive mumazera akapfuura here, kana kuti kuratidzwa kwesimba raMwari kwaingova kwekare chete here? Vashoma vakatendeka vakabva vaedzwawo nokupandukira kwekupanduka kwababa vavo muna 1919. Kuti vashoma vakatendeka vanofamba sei vachipfuura nemiedzo iyo mitatu, ndizvo zvinotema kuti vachagamuchira chisimbiso chaMwari pahuma dzavo here, kana kuti vachazviwana vachikotamira zuva pamwe chete nevakuru makumi maviri navashanu veAdventism yeRaodhikia.

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.

Kumukira kwose kw’amasekuru ane y’Ubwadivantisiti bw’i Lawodikiya gufitanye isano kwabyo kwabigaragariye ku wa 11 Nzeri 2001. Uwo munsi, Yesaya yagaragaje ko ari “umunsi w’umuyaga w’iburasirazuba,” ni wo uranga itangiriro ry’igihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bane, kandi igihe cyo gushyirwaho ikimenyetso ni igihe runaka kirambuye. Iherezo ry’icyo gihe ryagaragajwe n’intangiriro yacyo, kuko Yesu ahora agaragaza iherezo ry’ikintu akoresheje intangiriro yacyo. Mu migendekere ya nyuma y’igikorwa cyo gushyirwaho ikimenyetso, ibigeragezo byashushanywaga 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.

Nga September 11, 2001, mayeso amene analepheredwa ndi opanduka a Adventizimu wa Laodikea monga ayimiridwa ndi zonyansa zinayi za Ezekieli, ndiponso ndi mipingo inayi yoyamba ya Chivumbulutso chaputala 2 ndi 3, anafika, kusonyeza chiyambi cha njira ya mayeso imene imatsogolera kaya ku chizindikiro cha chilombo, kapena ku chisindikizo cha Mulungu, kwa iwo amene amati ndi a Seventh-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.

Ubungameli be-Adventism yaseLaodikea bubanjwe ziintambo zobuqhophololo babo, yaye phantse akunakwenzeka ukuba “baqonde” ukuphindwa kokubonakaliswa kwamandla kaThixo njengoko kumelwa ziintshukumo zangaphambili zohlaziyo, kuquka intshukumo yohlaziyo eyazisa i-Adventism ekubeni ibekho. Amadoda amandulo asasaza aza agquma iimfundiso ezimelwe ziingqekembe zikaMiller ngezicwili neengqekembe zobuxoki. Ibhokisi yeBhayibhile kaKing James iye yatyhalelwa kumaxesha olwimi lwakudala, yaza yathatyathelwa indawo ziiBhayibhile zolwimi lwale mihla ezivakaliswa ngesigama somntu 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.

Dai hazvo zvake vamwe vevarume vekare vaizobvuma kufunga mukana wokuti shoko remvura yokupedzisira harisi shoko rerugare nokuchengeteka, zvaizova pedyo nokusabvira kuti vazive kuti kuratidzwa kwesimba raMwari munhoroondo dzinoera dzakapfuura ndiko kunonyatsoratidza kusimbiswa kwezana namakumi mana nezvina zvuru. Chinotonyanya kuva chakaoma kuti vachizive ndechokuti nhoroondo dzinoera dzinonyatsoratidza kusimbiswa kwezana namakumi mana nezvina zvuru ndidzo nhoroondo dzinoera dzinozadzisa Maraki chitsauko 3, nokuti Maraki chitsauko 3 chinosimbisa kuti nguva dzose panenge paine mutumwa anogadzirira nzira yokuuya kamwe-kamwe kweMutumwa weSungano. Mutumwa iyeye akafananidzirwa nomuporofita Eria, uyo akazivisa nokushinga kuti munhoroondo yake maizova kusina mvura, kunze kwokunge yauya kubudikidza noushumiri hwake.

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.

MaThangatha makumi manomwe aEzekieri vaizoona sechinosekesa kubvuma kuti chirevo chavo chokuti ndivo temberi yaShe chakanga chisina hwaro, uye kuti chaizvoizvo chaimiririra chirevo chevanhu vakanga vachidarikirwa, sezvakangoitawo munda wemizambiringa pawakapiwa avo vanobereka zvibereko zvakafanira munda wemizambiringa. Shoko renhamo yechitatu, nhume inogadzirira nzira, rwiyo rwomunda wemizambiringa, zvose zvinopupurira zvichipikisa tsika nemagariro avakanga vaisa chivimbo chavo mazviri, uye zvinomirira chipingamupinyi chinenge chisingakuririki pakuziva mvura yokupedzisira.

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.

Kukamilika kwa kutiwa muhuri kwa wale mia moja na arobaini na nne elfu kunaonyesha majaribu yale yale kwa wale waliodai “kutambua” wajibu wa Uislamu wa Ole la tatu. “Kuongezeka kwa maarifa” kulikozindua vuguvugu la Wamilleri kulianza mwishoni mwa “nyakati saba” mwaka 1798. “Kuongezeka kwa maarifa” kulikozindua vuguvugu la wale mia moja na arobaini na nne elfu kulianza mwishoni mwa “nyakati saba” za kiishara (miaka mia moja ishirini na sita) mwaka 1989. Katika kipindi cha hiyo miaka mia moja ishirini na sita ya uasi uliokuwa ukiongezeka, Uadventista wa Laodikia umefikia kizazi chake cha nne na cha mwisho.

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.

Chizvarwa chechitatu nechina ndicho chinozadza mukombe wenguva yacho yokuedzwa worudzi kana yevanhu, uye nguva iyoyo yasvika zvino. “Kuwedzera kwezivo” kunobva mubhuku raDhanieri, kunomiririrwa noRwizi Hidhekeri, ndiko zvakare kuzivo kunowedzerwa, apo Zvakazarurwa zvaJesu Kristu zvinosvinudzwa chisimbiso nguva yokuedzwa isati yapera.

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

Tizatenga sura tatu za mwisho za kitabu cha Danieli katika makala inayofuata.

> “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.

> “Maḓuvha a khou ṱavhanya u swika ane a ḓo vha na u kanganyisea kukulu na nyonganyonga. Sathane, o ambara zwiambaro zwa muruṅwa, u ḓo fhura, arali zwi tshi konadzea, na vhanangiwa vhaṋe. Hu ḓo vha na midzimu minzhi na mahosi manzhi. Muya muṅwe na muṅwe wa pfunzo u ḓo vha u tshi khou vhudzula. Avho vho neela u hulisa ha nṱhesa kha ‘vhuṱali ha sa vhidzwaho nga ngoho sa sayensi’ a vha nga ḓo vha vharangaphanḓa nga tshenetsho tshifhinga. Avho vho fulufhela kha vhuṱali, kha vhugenius, kana kha thalente a vha nga ḓo ima phanḓa ha mivhundu na vhatevheli nga tshenetsho tshifhinga. A vho ngo tevhela tshedza. Avho vho ḓisumbedza u sa fulufhedzea a vha nga ḓo vhewa tshivhiliro tsha sambi nga tshenetsho tshifhinga. Mushumoni wa u fhedzisela, wo dzikaho, hu ḓo vha hu si na vhanna vhanzhi vhahulwane vho katelwaho. Vha a ḓiḓitika, a vha iti nga Mudzimu, nahone Ene ha nga kona u vha shumisa. Murena u na vhashumeli vha fulufhedzeaho, vhane nga tshifhinga tsha u dzinginyea na u lingwa vha ḓo vhonala khagala. Hu na vha ndeme zwino vho dzumbamaho vhe vha sa athu gwadama nga mangole kha Baala. A vho ngo vha na tshedza tshe tsha vha tshi khou penya nga maanḓa o kuvhanganywaho kha inwi. Fhedzi zwi nga itea uri fhasi ha mbonalo i si yavhuḓi nahone i sa takadzi, hu ḓo dzumbululwa u penya ho kunaho ha mvelo ya ngoho ya Mukriste. Nga masiari ri lavhelesa ṱaḓulu fhedzi a ri vhoni ṋaledzi. Dzi hone, dzo khwaṱhiswa ṱaḓulu, fhedzi iṱo a ḽi koni u dzi khethekanya. Vhusiku ri vhona phaḓalala yadzo ya vhukuma.” Testimonies, volumu 5, 80, 81.

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