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# The Book of Daniel - Number One-Hundred and Seven

Bhuku ra Danieri — Namba Imwe Nezana neNomwe

The Prophetic Narrative: From Jeroboam to Josiah and the Restoration of the Old Paths

Mlayezo wa Unabii: Kuva kwa Yerobowamu kufika kuna Yosiya na Kwezgereskeka kwa Nthowa Zakale

Author

Jeff Pippenger

Published

February 29, 2024

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In 1844, the Protestants of the United States withdrew from the Millerite movement and took their prophetic position as a daughter of Babylon, as typified by Jeroboam instituting a counterfeit system of worship when his ten northern tribes separated from the southern kingdom of Judah. Jeroboam’s two golden calves, one in the city of Bethel (meaning “the house of God”/Church), and the other in Dan (meaning judgment/State) typified the false system of Church and State that typifies the United States. All the elements of Jeroboam’s counterfeit system of church and state were patterned after the very same structure set forth in the rebellion of Aaron. Thus, Jeroboam’s counterfeit system of worship was an image of Aaron’s counterfeit system of worship.

Muna 1844, vaPurotesitendi veUnited States vakabuda muboka reMillerite uye vakatora chinzvimbo chavo chechiporofita somwanasikana weBabironi, sezvinofananidzirwa naJerobhoamu paakasimbisa hurongwa hwokunamata hwenhema apo marudzi ake gumi okumusoro akaparadzana noumambo hwokumaodzanyemba hwaJudha. Mhuru mbiri dzendarama dzaJerobhoamu, imwe muguta reBheteri (richireva kuti “imba yaMwari”/Chechi), uye imwe muDhani (richireva kutonga/Hurumende) zvakafananidzira hurongwa hwenhema hweChechi neHurumende hunofananidzira United States. Zvinhu zvose zvehurongwa hwenhema hwaJerobhoamu hwechechi nehurumende zvakatevedzerwa pachimiro ichocho chakamiswa mukupanduka kwaAroni. Saka, hurongwa hwenhema hwaJerobhoamu hwokunamata hwaiva mufananidzo wehurongwa hwenhema hwaAroni hwokunamata.

Jeroboam’s counterfeit system represented the system of worship that Protestantism upheld when it separated from the movement of the first angel and became a daughter, or an image of the Roman beast of the papacy. At the very institution of Jeroboam’s counterfeit system, a prophet from Judah confronted his altar and false system of worship. In 1844, at the very outset of the role of apostate Protestantism instituting a system of worship represented as the daughter of Rome, the Millerites, by faith, entered the Most Holy Place of the heavenly sanctuary and recognized the Sabbath, and thus represented a prophetic rebuke to the daughters of Rome, who chose to continue observing the mark of Rome’s authority—Sunday worship.

مخنثسوسیستیمِ یِروبُعام، نمایندۀ آن نظامِ عبادتی بود که پروتستانتیسم هنگامی که از حرکتِ فرشتۀ اول جدا شد و به دختری، یا تصویری از وحشِ رومیِ پاپیّت، مبدّل گردید، از آن پشتیبانی کرد. درست در زمانِ برپاییِ همین نظامِ جعلیِ یِروبُعام، نبی‌ای از یهودا با مذبحِ او و نظامِ کاذبِ عبادتش روبه‌رو شد. در سالِ ۱۸۴۴، درست در آغازِ نقشِ پروتستانتیسمِ مرتد در استقرارِ نظامی از عبادت که به‌منزلۀ دخترِ روم به تصویر کشیده شده است، میلری‌ها به ایمان واردِ اقدس‌الاقداسِ مقدّسِ آسمانی شدند و سبت را شناختند، و بدین‌سان توبیخی نبوی نسبت به دخترانِ روم را مجسّم ساختند؛ همانان که بر آن شدند تا نشانِ اقتدارِ روم ــ یعنی عبادتِ روزِ یکشنبه ــ را همچنان نگاه دارند.

The prophet of Judah that confronted Jeroboam, there and then set forth a prophecy.

Muporofita waJudha akatarisana naJerobhoamu, ipapo ipapo akaburitsa chiporofita.

> And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:2, 3.

> Uye akadanidzira pamusoro pearitari neshoko raJehovha, akati, Haiwa, aritari, aritari, zvanzi naJehovha: Tarira, mwana achaberekerwa imba yaDhavhidhi, zita rake richanzi Josia; uye pamusoro pako achabayira vaprista venzvimbo dzakakwirira vanopisira zvinonhuhwira pamusoro pako, uye mapfupa avanhu achapiswa pamusoro pako. Uye akapa chiratidzo nezuva iro, achiti, Ichi ndicho chiratidzo chakataurwa naJehovha; tarira, aritari ichatsemuka, uye madota ari pamusoro payo achadururwa. 1 Madzimambo 13:2, 3.

The prophecy included the doubling of the word “altar.” A doubling of a word or phrase in prophecy represents a symbol of the second angel’s message, thus identifying the year 1844, when the second angel arrived and Protestantism fell, becoming a daughter of Babylon. At the same time the prophet provided a sign, just as the Millerites in 1844, recognized the sign of the Sabbath. As Jeroboam threatened the prophet in the following verses, his hand was paralyzed, thus referencing the mark of Babylon that is forced upon either the forehead or the hand, and which when received spiritually cripples a person for eternity.

Chiporofita chaisanganisira kudzokororwa kweshoko rokuti “aritari.” Kudzokororwa kweshoko kana mutsara muchiporofita kunomirira chiratidzo cheshoko romutumwa wechipiri, nokudaro kuchizivisa gore ra1844, apo mutumwa wechipiri akasvika uye chiPurotesitendi chikawa, chikava mwanasikana weBhabhironi. Panguva imwe cheteyo muporofita akapa chiratidzo, sezvakangoita vaMillerite muna 1844, vakaziva chiratidzo cheSabata. Sezvo Jerobhoamu akatyisidzira muporofita mundima dzinotevera, ruoko rwake rwakaremara, nokudaro zvichireva mucherechedzo weBhabhironi unomanikidzwa pahuma kana paruoko, uye uyo, kana wagamuchirwa pamweya, unoremadza munhu nokusingaperi.

For the purposes of this study, we are considering the prediction the prophet set forth identifying that “a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee.” Josiah means “the foundation of God”, and represents the foundations of Adventism that were built in the very history typified by Jeroboam’s inauguration of his false system of worship. Upon the false system of worship instituted by Jeroboam, Josiah would punish the priests who led out in the counterfeit worship.

Kwa madhumuni ya uchunguzi huu, tunazingatia unabii ambao nabii aliutoa, akitambulisha kwamba “mtoto atazaliwa kwa nyumba ya Daudi, jina lake Yosia; naye juu yako atawatoa sadaka makuhani wa mahali pa juu wachomao uvumba juu yako, na mifupa ya wanadamu itachomwa juu yako.” Yosia maana yake ni “msingi wa Mungu,” naye anawakilisha misingi ya Uadventista iliyojengwa katika historia ile ile iliyofananishwa na uzinduzi wa Yeroboamu wa mfumo wake wa ibada ya uongo. Juu ya mfumo wa uongo wa ibada ulioanzishwa na Yeroboamu, Yosia angewapatiliza makuhani walioongoza katika ibada hiyo bandia.

The prophet disobeyed the Lord’s command not to return the way he had come to Jeroboam’s inauguration, and not to eat or drink in Bethel. When he ate the food of the lying prophet of Bethel he was set forth as a symbol of the death that would be brought upon those who after 1844, would choose to return to and eat the doctrines and false prophetic methodologies of apostate Protestantism, as represented by the rebellion of 1863. The deathbed of those who rebelled in 1863, would be the same deathbed as the lying prophet of Bethel. The deathbed for apostate Protestantism was the history of August 11, 1840 through to 1844, when they; the former chosen people of God were passed by, and became the daughters of Rome. Laodicean Adventism’s deathbed will also be between the date when the mighty angel descended on September 11, 2001, as it had done in 1840, and the hour of the great earthquake, representing the soon coming Sunday law.

Muporofita haana kuteerera murayiro waShe wokuti arege kudzokera nenzira yaakanga auya nayo pakugadzwa kwaJerobhoamu, uye kuti arege kudya kana kunwa muBheteri. Paakadya zvokudya zvomuporofita wenhema weBheteri, akaiswa pachena sechiratidzo cherufu rwaizouyiswa pamusoro paavo, mushure ma1844, vaizosarudza kudzokera nokudya dzidziso nenzira dzenhema dzouporofita dzechiPurotesitendi chakatsauka, sezvinomiririrwa nokupandukira kwa1863. Mubhedha worufu waavo vakapanduka muna 1863 waizova mubhedha mumwe chete worufu nowomuporofita wenhema weBheteri. Mubhedha worufu wechiPurotesitendi chakatsauka waive nhoroondo yaNyamavhuvhu 11, 1840 kusvikira muna 1844, apo ivo, vaimbova vanhu vaMwari vakasarudzwa, vakapfuudzwa, vakava vanasikana veRoma. Mubhedha worufu weAdventizimu yeRaodhikia uchavawo pakati pezuva iro ngirozi ine simba yakaburuka musi waGunyana 11, 2001, sezvayakaita muna 1840, neawa rokudengenyeka kukuru kwenyika, rinomiririra mutemo weSvondo uri kuuya nokukurumidza.

On September 11, 2001, the sealing of the one hundred and forty-four thousand began and the angel began to move through Jerusalem placing a mark on the forehead of those who sigh and cry for the abominations done in the land (the United States), and the church (Laodicean Adventism). On September 11, 2001, the sins of the fathers represented by the four abominations of Ezekiel, became present testing truths in the sealing process that then began.

Nga nyanga ya Khubvumedzi 11, 2001, u funghiwa ha vha zwigidi zwa maḓana a fumbili na maḓana aṋa zwiṋa ho thoma, nahone muruṅwa a thoma u fhira Yerusalema a tshi vhea luswayo kha phanḓa dza avho vha gomela na u lila nga nṱhani ha zwiḽa zwinyadzi zwine zwa itwa shangoni (United States), na ngei tshivhidzoni (Vhuadventisi ha Laodekia). Nga nyanga ya Khubvumedzi 11, 2001, zwivhi zwa vhokhotsi zwine zwa imelwa nga zwinyadzi zwiṋa zwa Hesekiele, zwo vha ngoho dza mulingo dza zwino kha maitele a u funghiwa o thomaho nga tshenetsho tshifhinga.

The test of 1863, involved the foundations of the Millerite movement as represented by the “seven times,” of Leviticus twenty-six that had been rejected in 1863. The test involved a willingness or unwillingness to return to Jeremiah’s old paths in order to find the rest of the latter rain. The test of 1888, was the message to the Laodicean church as brought by Elders Jones and Waggoner, which was also the message of justification by faith.

Mayesero ya 1863, yaisanganisira nheyo dzebato reMillerite sezvaimiririrwa ne“nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu, dzakanga dzarambwa muna 1863. Muedzo uyu waisanganisira kuda kana kusada kudzokera kunzira dzekare dzaJeremiya kuti vawane zororo remvura yokupedzisira. Muedzo wa1888, waiva shoko kuchechi yeRaodhikia sezvakaunzwa naVakuru Jones naWaggoner, iro rakanga ririwo shoko rokupembedzwa nokutenda.

In 1856, the message to Laodicea first arrived in the movement of the Millerites, and it arrived with the increased light of the “seven times,” but both the experience represented by the remedies in the message to Laodicea, and the message of prophetic history were rejected in 1863. The experience was represented by the vision (mareh) of “the appearance”, and the vision of the (chazon) “prophetic history” that were both rejected. Both of those visions had found their fulfillment on October 22, 1844, and nineteen years later they were both rejected, for Jesus always identifies the end with the beginning.

Muna 1856, shoko kuLaodikea rakatanga kusvika mukufamba kwevaMillerite, uye rakasvika nechiedza chakawedzerwa che“nguva nomwe,” asi zvose zviri zviviri, ruzivo rwakamiririrwa nemishonga iri mushoko kuLaodikea, pamwe chete neshoko renhoroondo yechiporofita, zvakarambwa muna 1863. Ruzivo urworwo rwakamiririrwa nechiratidzo (mareh) che“kuonekwa”, uye nechiratidzo (chazon) che“nhoroondo yechiporofita,” izvo zvose zvakanga zvaratidza kuzadzikiswa kwazvo pana Gumiguru 22, 1844, uye makore gumi namapfumbamwe gare gare zvose zvakare zvakarambwa, nokuti Jesu anogara achifananidza magumo nekutanga.

On September 11, 2001, the test of the rebellions of 1863 and 1888, became again testing truth, for they were both connected to the old paths of Jeremiah. On that date the latter rain message arrived, and the test of 1919, also arrived, for in 1919, the false gospel of a Christ who is void of any prophetic relevance was set forth as a counterfeit “peace and safety” message. When the mighty angel of Revelation chapter eighteen descended on September 11, 2001, verses one through three were fulfilled, and verses one through three represent the message of the “first voice”.

NgoSepthemba 11, 2001, uvivinyo lokuvukela kuka-1863 noluka-1888 lwaphinde lwaba yiqiniso elivivinyayo, ngokuba kokubili kwakuxhumene nezindlela zakudala zikaJeremiya. Ngalolo suku umyalezo wemvula yangemuva wafika, futhi novivinyo luka-1919 lwafika futhi, ngokuba ngo-1919 kwavezwa ivangeli lamanga likaKristu ongenakho nhlobo ukubaluleka kwesiprofetho, njengomyalezo womgunyathi othi “ukuthula nokulondeka.” Ngenkathi ingelosi enamandla yesAmbulo isahluko seshumi nesishiyagalombili yehla ngoSepthemba 11, 2001, amavesi okuqala kuya kowesithathu agcwaliseka, futhi amavesi okuqala kuya kowesithathu amele umyalezo “wezwi lokuqala”.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Ko rinouya here shoko rokuti ndakazivisa kuti New York rinofanira kukukurwa nemafungu makuru egungwa here? Izvi handina kumbotaura. Ndakataura kuti, pandakanga ndichitarisa zvivako zvikuru zvichisimudzwa imomo, uriri pamusoro peuriri, ‘Zviitiko zvinotyisa zvakadini zvichaitika apo Ishe vachasimuka kuzunungusa nyika zvinotyisa! Ipapo mashoko aZvakazarurwa 18:1–3 achazadziswa.’ Chitsauko chose chegumi nesere chaZvakazarurwa yambiro yezviri kuuya pamusoro penyika. Asi handina chiedza chakasiyana maererano nezviri kuuya pamusoro peNew York, kunze kwekuti ndinoziva kuti rimwe zuva zvivako zvikuru zvirimo zvichawisirwa pasi nokushanduka nokupidigurwa kwesimba raMwari. Kubva pachiedza chandakapiwa, ndinoziva kuti kuparadzwa kuri munyika. Shoko rimwe chete rinobva kuna Ishe, kubata kumwe chete kwesimba ravo guru, uye zvivako izvi zvakakura zvichawa. Zviitiko zvichaitika zvinotyisa zvatisingagoni kana kufungidzira.” Review and Herald, July 5, 1906.

With the arrival of the angel of Revelation eighteen, the latter rain began to sprinkle, and the “prophetic debate” represented in Habakkuk chapter two, began. The debate was over two methodologies for understanding Bible prophecy, and a false and a true latter rain message. The debate ends when the “second voice” of Revelation eighteen arrives and identifies the beginning of God’s executive judgment upon modern Babylon, and calls God’s other flock out of Babylon. The arrival of the second voice marks the end of the history of the sealing of the one hundred and forty-four thousand, which is represented by the fourth abomination, that in turn represents the fourth and final generation of Laodicean Adventism as bowing down to the sun, at the soon-coming Sunday law.

Nekuuya kwa mutumwa wa Chizaruro chitsauko 18, mvura yekupedzisira yakatanga kunyorovesa, uye “nharo yechiporofita” inomiririrwa muna Habhakuki chitsauko 2 yakatanga. Nharo iyi yaiva pamusoro penzira mbiri dzekunzwisisa nadzo chiporofita cheBhaibheri, uye shoko renhema pamwe neshoko rechokwadi remvura yekupedzisira. Nharo yacho inopera apo “inzwi rechipiri” reChizaruro 18 rasvika uye rinozivisa kutanga kwekutonga kwaMwari kwekuita pamusoro peBhabhironi yemazuva ano, uye rinodana rimwe boka raMwari kuti ribude muBhabhironi. Kusvika kweinzwi rechipiri kunoratidza kupera kwenhoroondo yekuiswa chisimbiso kwezana nemakumi mana nezvina ezviuru, kunomiririrwa nechinonyangadza chechina, icho chachowo chinomiririra chizvarwa chechina uye chekupedzisira cheAdhivhentizimu yeRaodhikia sechinopfugamira zuva, pamutemo weSvondo uri kuuya nokukurumidza.

The deathbed of apostate Protestantism, between the descent of the angel and the closed door of 1844, typified the deathbed of Laodicean Adventism between the descent of the angel and the closed door of the soon-coming Sunday law. The prophet from Judah was buried in the same grave as the lying prophet of Bethel, and when king Josiah initiated his reform, he stood before that very grave. The reformation of king Josiah, whose name represents “the foundations of God”, began when God began to lead His last day people back to the foundations on September 11, 2001. His reform had begun when the work of restoring the temple was taken up.

Kitanda cha mauti cha Uprotestanti ulioasi, kati ya kushuka kwa malaika na mlango uliofungwa wa mwaka 1844, kilifananisha kitanda cha mauti cha Uadventista wa Laodikia kati ya kushuka kwa malaika na mlango uliofungwa wa sheria ya Jumapili inayokaribia upesi. Nabii kutoka Yuda alizikwa katika kaburi lilelile pamoja na nabii wa uongo wa Betheli, na mfalme Yosia alipoanzisha matengenezo yake, alisimama mbele ya kaburi hilo hasa. Matengenezo ya mfalme Yosia, ambaye jina lake linawakilisha “misingi ya Mungu”, yalianza wakati Mungu alipoanza kuwaongoza watu Wake wa siku za mwisho kurudi kwenye misingi mnamo Septemba 11, 2001. Matengenezo yake yalikuwa yameanza wakati kazi ya kuirejesha hekalu ilipoanzishwa.

> And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the Lord, saying, Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the Lord, which the keepers of the door have gathered of the people: And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the Lord: and let them give it to the doers of the work which is in the house of the Lord, to repair the breaches of the house, Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house. Howbeit there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully. And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the Lord. And Hilkiah gave the book to Shaphan, and he read it. And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the Lord. And Shaphan the scribe showed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king. And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes. And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king’s, saying, Go ye, inquire of the Lord for me, and for the people, and for all Judah, concerning the words of this book that is found: for great is the wrath of the Lord that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us. 2 Kings 22:3–13.

> Zvino zvakaitika mugore regumi namasere ramambo Josiya, kuti mambo akatuma Shafani mwanakomana waAzariya, mwanakomana waMeshuramu, munyori, kuimba yaJehovha, achiti, Kwira kuna Hirikiya muprista mukuru, kuti averenge sirivha yakaunzwa kuimba yaJehovha, yakaunganidzwa navachengeti vomukova kubva kuvanhu; uye ngavaipe muruoko rwavanoita basa, vakatarisira imba yaJehovha; uye ngavaipe kune vanoita basa vari muimba yaJehovha, kuti vagadzirise pakaputsika paimba, kuvavezi, nokuvavaki, nokuvacheri vamabwe, uye kuti vatenge matanda namabwe akavezwa okugadzirisa imba. Asi hakuna kuverengwa kwakaitwa navo pamusoro pemari yakanga yaiswa muruoko rwavo, nokuti vakaita nokutendeka. Zvino Hirikiya muprista mukuru akati kuna Shafani munyori, Ndawana bhuku romurayiro muimba yaJehovha. Hirikiya akapa bhuku kuna Shafani, akariverenga. Zvino Shafani munyori akauya kuna mambo, akaudzazve mambo shoko, akati, Varanda venyu vaunganidza mari yakawanikwa muimba, vakaipa muruoko rwavanoita basa, vakatarisira imba yaJehovha. Zvino Shafani munyori akaudza mambo, achiti, Hirikiya muprista andipa bhuku. Shafani akariverenga pamberi pamambo. Zvino zvakaitika, mambo paakanzwa mashoko ebhuku romurayiro, akabvarura nguo dzake. Mambo akaraira Hirikiya muprista, naAhikami mwanakomana waShafani, naAkibhori mwanakomana waMikaiya, naShafani munyori, naAsaya muranda wamambo, achiti, Endai, mundibvunzirei kuna Jehovha, nokuvanhu, navaJudha vose, pamusoro pamashoko ebhuku iri rawanikwa; nokuti kutsamwa kwaJehovha kwakabatira pamusoro pedu kukuru, nokuti madzibaba edu haana kuteerera mashoko ebhuku iri, kuti aite zvinoenderana nezvose zvakanyorwa pamusoro pedu. 2 Madzimambo 22:3–13.

The prediction that a child would be born named Josiah, identifies September 11, 2001, when the mighty angel descended and led His last-day people back to the old paths. That descent had been typified by the descent of the same angel on August 11, 1840. Both descents marked a fulfillment of a prophecy of Islam. The historical figure whose name is associated with identifying in advance, and publishing the advance prediction of the fulfillment of the time prophecy of Islam found in Revelation chapter nine verse fifteen, was Josiah.

Chivike kuti mwana aizozvarwa achinzi Josia, chinoratidza 11 Gunyana 2001, apo ngirozi ine simba yakaburuka ikatungamirira vanhu vayo vemazuva okupedzisira kudzokera kunzira dzekare. Kuburuka ikoko kwakanga kwafananidzirwa nokuburuka kwengirozi iyoyo imwe cheteyo musi wa11 Nyamavhuvhu 1840. Kuburuka kwose uku kwakacherechedza kuzadzika kwechiporofita chechiIslamu. Munhu wenhoroondo ane zita rinobatanidzwa nokuzivisa mberi, uye nokudhinda kufanotaura mberi kuzadzika kwechiporofita chenguva chechiIslamu chinowanikwa muna Zvakazarurwa chitsauko 9 ndima 15, akanga ari Josia.

In both descents of the angel of Revelation chapter ten or eighteen, the name “Josiah” is marked. Josiah Litch presented the message of Islam that was fulfilled on August 11, 1840, and on September 11, 2001 the prophecy of the birth of a child named Josiah, that had been set forth by the disobedient prophet in the history of Jeroboam, was fulfilled in Laodicean Adventism as the angel led His last-day people back to the foundational history where the confrontation of the disobedient prophet and Jeroboam had met its fulfillment. The biblical testimony identified a prediction of a Josiah to come, and when the history typified by the disobedient prophet was repeated in 1844, his prediction of the name was once again placed into the prophetic narrative.

Mukuderera kwose kuri kuviri kw’umumarayika wo mu Byahishuwe igice cya cumi canke icumi n’umunani, izina “Yosiya” rirashirwako ikimenyetso. Yosiya Litch yarashikirije ubutumwa bwa Isilamu bwashitse kw’igenekerezo rya 11 Myandagaro 1840, kandi kw’igenekerezo rya 11 Nyakanga 2001 ubuvugishwa bw’ivuka ry’umwana yitwa Yosiya, bwari bwarashizwe ahabona n’umuhanuzi atumvira mu nkuru ya Yerobowamu, bwarashitse mu Badivantisiti b’i Lawodikiya, igihe umumarayika yarongora ubwoko Bwiwe bwo mu misi y’iherezo kubasubiza ku mateka y’ishingiro aho uguhangana kw’umuhanuzi atumvira na Yerobowamu kwari kwashikiriye ugushitswa kwako. Ivyabona vya Bibiliya vyarerekanye uguhanura kw’umuntu yitwa Yosiya azoza, kandi igihe amateka yashushanywa n’umuhanuzi atumvira yasubirwamwo mu 1844, uguhanura kwiwe kw’iryo zina kwarongeye gushirwa mu nkuru y’ubuvugishwa.

On September 11, 2001, the Lion of the tribe of Judah led His last-day people back to Jeremiah’s old paths, which represented the forty-six years in which the Messenger of the Covenant had erected a temple to suddenly come to on October 22, 1844. Josiah had discovered the curse of Moses as he initiated the work of repairing the temple. The work of the one hundred and forty-four thousand is represented by Isaiah as a work of restoration.

Pa 11 Seputembala 2001, Shumba yo rudzi rwaJudha yakatungamirira vanhu vayo vomazuva okupedzisira kudzokera kunzira dzekare dzaJeremia, idzo dzakamiririra makore makumi mana namatanhatu umo Mutumwa weSungano akanga avaka temberi yaakazouya pairi pakarepo musi wa22 Gumiguru, 1844. Josia akanga awana kutukwa kwaMozisi paakatanga basa rokugadzira temberi. Basa revanhu vane chiuru chine zana namakumi mana nezvina rinomiririrwa naIsaya sebasa rokudzoreredza.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.

> Na watajenga mahali palipoharibiwa tangu zamani, watainua tena ukiwa wa hapo kwanza, nao wataikarabati miji iliyokuwa magofu, ukiwa wa vizazi vingi. Isaya 61:4.

The work of Josiah in repairing and restoring the temple, is the work Isaiah identifies is accomplished by God’s last-day people, for all the prophets speak more of the last days than the days in which they lived. That work was also typified by those who came out of Babylon in the time of Ezra.

Basa rakaitwa na Josia rokugadzirisa nokudzorera temberi, ndiro basa rinoratidzwa naIsaya kuti rinoitwa navanhu vaMwari vomunguva yokupedzisira, nokuti vaprofita vose vanotaura zvikuru pamusoro pamazuva okupedzisira kupfuura mazuva avakararama maari. Basa iroro rakafananidzwawo navaya vakabuda muBhabhironi panguva yaEzira.

> For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:9.

> Nokuti takanga tiri varanda; asi Mwari wedu haana kutirasa muuranda hwedu, asi akatitambanudzira nyasha pamberi pamadzimambo ePezhiya, kuti atipe kusimudzirwa patsva, kuti amise imba yaMwari wedu, nokugadzirisa matongo ayo, uye kuti atipe rusvingo muJudha nomuJerusarema. Ezra 9:9.

The work carried on by Ezra was accomplished when they had come out of Babylon, and it represents the work of temple restoration Josiah was doing, the work identified by Isaiah of God’s last-day people, and it began on September 11, 2001. In the Revelation John also identifies that work.

Basa rakaitwa na Ezira rakazadziswa pavakanga vabuda muBhabhironi, uye rinomiririra basa rokudzorerwa kwetembere rakanga richiitwa naJosia, iro basa rinozivikanwa naIsaya seravanhu vaMwari vomazuva okupedzisira, uye rakatanga musi wa11 Gunyana, 2001. MuZvakazarurwa Johanewo anozivisa basa iroro.

> And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 10:8–11:3.

> Zvino izwi randakanga ndanzwa richibva kudenga rakataurazve neni, richiti, Enda unotora kabhuku kaduku kakazarurwa kari muruoko rwengirozi inomira pamusoro pegungwa nepamusoro penyika. Ndikaenda kungirozi, ndikati kwairi, Ndipeiwo kabhuku kaduku. Ikati kwandiri, Katora, ukadye; kuchavava mudumbu mako, asi mumuromo mako kuchava kutapira souchi. Ndikatora kabhuku kaduku muruoko rwengirozi, ndikakadya; uye mumuromo mangu makanga mune kutapira souchi; asi pandakangochidya, dumbu rangu rakavava. Ikati kwandiri, Unofanira kuprofita zvakare pamberi pamarudzi mazhinji, nendudzi, nendimi, namadzimambo. Zvino ndakapiwa rutsanga rwakanga rwakaita setsvimbo; uye ngirozi ikamira, ichiti, Simuka, uyere temberi yaMwari, nearitari, navanonamata mairi. Asi ruvanze rwuri kunze kwetemberi rusiyire kunze, urege kuruyera; nokuti rwakapiwa kuvaHedheni; uye guta dzvene vacharitsika netsoka kwemwedzi makumi mana nemiviri. Uye ndichapa zvapupu zvangu zviviri simba, uye zvichaprofita mazuva ane chiuru chimwe namazana maviri namakumi matanhatu, zvakapfeka masaga. Zvakazarurwa 10:8–11:3.

In this passage John represents the Millerites who had eaten the message that was in the angel’s hand when He descended on August 11, 1840, but who had also suffered the bitter disappointment of October 22, 1844. Standing at the bitter disappointment of 1844, John was told that he, as a symbol of God’s last-day people, must repeat the experience represented by 1840 to 1844, thus pointing forward to September 11, 2001, and unto the soon coming Sunday law. He was told “Thou must prophesy again before many peoples, and nations, and tongues, and kings,” representing the whole world being lightened when the angel descends in Revelation eighteen, when the history of Revelation chapter ten is repeated—“line upon line.”

Mu ndima iyi Yohane akuimira aMillerite amene anadya uthenga umene unali m’dzanja la mngelo pamene Iye anatsika pa Ogasiti 11, 1840, koma amene anavutikanso ndi kukhumudwa kowawa kwa Oktoba 22, 1844. Ataima pa kukhumudwa kowawa kwa 1844, Yohane anauzidwa kuti iye, monga chizindikiro cha anthu a Mulungu a masiku otsiriza, ayenera kubwerezanso chokumana nacho chimene chikuyimiridwa ndi 1840 mpaka 1844, motero kusonyeza mtsogolo ku Seputembala 11, 2001, ndi kufikira ku lamulo la Lamlungu limene likubwera posachedwa. Anauzidwa kuti, “Uyenela kuneneranso pamaso pa anthu ambiri, ndi mitundu, ndi manenedwe, ndi mafumu,” zomwe zikuimira dziko lonse lapansi kuwunikidwa pamene mngelo atsika mu Chivumbulutso 18, pamene mbiri ya Chivumbulutso chaputala 10 ibwerezedwanso—“mzere pa mzere.”

In connection with identifying the history that would be repeated when God’s last day people prophesied again, John was told to “rise and measure” the temple of God. His “measuring” was specifically identified, for he had been placed in the year of 1844, where his stomach was made bitter by the disappointment of October, 22. He was told to measure the temple, but to leave off the courtyard, which he was informed represented the time of the Gentiles, when they would trample down the courtyard for twelve hundred and sixty years. The twelve hundred and sixty years ended in 1798. John was to begin his measuring in 1798, and leave off the previous twelve hundred and sixty years, where the spiritual temple and spiritual Jerusalem had been trodden down. He was standing at the disappointment of 1844, so from 1798 to 1844, is forty-six years. Those forty-six years represent the temple.

Mukubatana nokuziva nhoroondo yaizodzokororwa apo vanhu vaMwari vemazuva okupedzisira vaizoporofitazve, Johane akaudzwa kuti “simuka uyere” temberi yaMwari. “Kuyera” kwake kwakatsanangurwa pachena, nokuti akanga aiswa mugore ra1844, paakaitirwa kuti dumbu rake rivave nokuora nokuda kwokuora mwoyo kwa22 Gumiguru. Akaudzwa kuyera temberi, asi kusiya ruvazhe, urwo rwaakaudzwa kuti rwaimirira nguva yavaHedheni, apo vaizotsika-tsika ruvazhe irworwo kwamakore ane chiuru chimwe namazana maviri namakumi matanhatu. Makore ane chiuru chimwe namazana maviri namakumi matanhatu akaguma muna 1798. Johane aifanira kutanga kuyera kwake muna 1798, uye kusasiya makore ane chiuru chimwe namazana maviri namakumi matanhatu akanga atangira ipapo, umo temberi yomweya neJerusarema yomweya zvakanga zvatsikwa-tsikwa. Akanga amire pakusuwa kukuru kwa1844, saka kubva muna 1798 kusvika muna 1844, pane makore makumi mana namatanhatu. Makore iwayo makumi mana namatanhatu anomirira temberi.

When John, as God’s last-day people were to prophesy again, as they had done from 1840 to 1844, they would begin when the angel descended at the fulfillment of a prophecy of Islam. Their work of prophesying again would require a work of measuring the temple, and that work would represent an investigation of the “old paths”, which was the history represented by the “temple”, which began at the time of the end in 1798, and ended with the great disappointment of 1844. As they began their work of investigating Jeremiah’s old paths, which is John’s “temple of forty-six years”, the curse of Moses was found in the rubbish scattered all over the temple, and the prediction of the Josiah to come was fulfilled. The work of Josiah is also identified again by Isaiah:

Ngesikhatsi Johannes, njengobe bantfu baNkulunkulu bemalanga ekugcina bebatawuphrofetha futsi, njengoba bebentile kusukela nga-1840 kuya ku-1844, bebatawucala ngesikhatsi ingelosi yehla ekugcwalisekeni kwesiprofetho se-Islamu. Umsebenti wabo wekuphrofetha futsi bewutawudzingeka uhambe nemsebenti wekukala lithempeli, futsi lowomsebenti bewutawumela luphenyo “lwemigwaco yasendvulo”, lokwakungumlando lowawumelwe “lithempeli”, lowacala ngesikhatsi sekuphela nga-1798, waphela ngekudvumateka lokukhulu kwa-1844. Ngesikhatsi bacala umsebenti wabo wekuphenya imigwaco yasendvulo yaJeremiya, lekungilo “lithempeli leminyaka lengema-46” laJohannes, sicalekiso saMosi satfolakala etinsalelweni letisakateke kulo lonkhe lithempeli, futsi sibikezelo saJosaya lotako sagcwaliseka. Umsebenti waJosaya uphindze ukhombwe futsi ngu-Isaya:

> And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.

> Uye avo vachabva mauri vachavaka matongo akare; iwe uchasimudza nheyo dzamazera mazhinji; uye uchatumidzwa zita rokuti, Muvaki wezvakaputsika, Mudzoreri wenzira dzokugaramo. Isaya 58:12.

God’s last-day people were to restore the “paths to dwell in,” which are Jeremiah’s “old paths”. They were to rebuild the old waste places, as the workers in Josiah and Ezra’s histories were accomplishing. They were to employ the methodology of “line upon line,” for they would not simply “raise up” the foundational history of Adventism, that is represented by the temple of forty-six years, but in doing so they were to “raise up the foundations of many generations.” They were to identify that every reform movement represents a foundational work, that “line upon line,” identifies the last-day foundations of 1798 to 1844. They were to repair “the breach,” and the breach represents the initial break in a vessel or a wall that opens the way for further disaster. The “breach” that was to be repaired was the rebellion of 1863.

Vanhu vaMwari venguva yokupedzisira vaifanira kudzoreredza “nzira dzokugara nadzo,” idzo dziri “nzira dzekare” dzaJeremia. Vaifanira kuvakazve nzvimbo dzekare dzakanga dzaparadzwa, sezvaiitwa navashandi vari munhoroondo dzaJosia naEzra. Vaifanira kushandisa nzira ye“mutsara pamusoro pomutsara,” nokuti vaisazongoti chete “vamutsazve” nhoroondo yepamavambo yeAdventism, inomiririrwa netemberi yemakore makumi mana namatanhatu, asi pakuita kudaro vaifanira “kumutsa nheyo dzamazera mazhinji.” Vaifanira kuziva kuti kufamba kwose kwokushandurwa kunomirira basa renheyo, uye kuti “mutsara pamusoro pomutsara” unoratidza nheyo dzenguva yokupedzisira kubva muna 1798 kusvika muna 1844. Vaifanira kugadzira “pakaputsika,” uye kuputsika ikoko kunomirira kutsemuka kwokutanga mumudziyo kana parusvingo kunozarura nzira yenjodzi huru inotevera. “Pakaputsika” paifanira kugadziriswa kwaiva kumukira kwa1863.

When Josiah arrived on September 11, 2001 God’s last-day people returned to Jeremiah’s old paths and began to measure Millerite history. They discovered the “breach.” They identified the truth of the jewels of Miller’s dream as they built “the old waste places.” They discovered the “seven times,” as had Josiah, and they restored the truth of Leviticus twenty-six, and thus raised “up the former desolations.” When they restored the “first” and the “last” desolations of Leviticus twenty-six they then recognized that one finished in 1798 and the other in 1844. Thus their work of raising up the former desolations, was the very “rod” that was given to John that allowed him to measure the temple.

Josia alipofika mnamo Septemba 11, 2001, watu wa Mungu wa siku za mwisho walirejea kwenye njia za kale za Yeremia na kuanza kupima historia ya Wamillerite. Waligundua “pengo.” Walitambua ukweli wa vito vya ndoto ya Miller walipokuwa wakijenga “mahali pa kale palipoharibika.” Waligundua “nyakati saba,” kama Josia alivyofanya, nao wakarejesha ukweli wa Mambo ya Walawi ishirini na sita, na hivyo waliinua “maangamizo ya kwanza.” Waliporejesha maangamizo ya “kwanza” na ya “mwisho” ya Mambo ya Walawi ishirini na sita, ndipo walipotambua kwamba moja lilimalizika mwaka 1798 na lile jingine mwaka 1844. Hivyo kazi yao ya kuinua maangamizo ya kwanza ilikuwa ndiyo hasa “fimbo” aliyopewa Yohana iliyomwezesha kupima hekalu.

The Lion of the tribe of Judah led His people back to the old paths, so they could find the latter rain message, and the latter rain message is the message of Islam of the third woe. When they ultimately discovered the two sacred tables of Habakkuk, as represented by the 1843 and 1850 pioneer charts, they saw that the foundation included the “three woes” of Revelation chapter eight, and that the second woe had concluded in the foundational history where the Millerite temple had been erected. They then recognized that the understanding of the rule of triple application of prophecies had been previously put in place by the Lion of the tribe of Judah, in order that when they returned to Jeremiah’s old paths, they could recognize “the rest and the refreshing”, which is the latter rain message of the third woe, that is identified and established with the two witnesses of the first and second woes.

Shumba ya dzinza raJudha yakatungamirira vanhu Vayo kuti vadzokere kunzira dzekare, kuti vagone kuwana shoko remvura yokupedzisira; uye shoko remvura yokupedzisira ndiro shoko reIslam rewechitatu nhamo. Pakupedzisira pavakazowana mahwendefa maviri matsvene aHabhakuki, sezvinomiririrwa nemachati evapayona a1843 na1850, vakaona kuti hwaro hwacho hwaisanganisira “nhamo nhatu” dzaZvakazarurwa chitsauko 8, uye kuti nhamo yechipiri yakanga yapera munhoroondo yehwaro umo temberi yeMillerite yakanga yamiswa. Ipapo vakazoziva kuti kunzwisisa kwemutemo wekushandiswa katatu kwezviporofita kwakanga kwatovambwa kare neShumba ya dzinza raJudha, kuti pakudzokera kwavo kunzira dzekare dzaJeremia, vagone kuziva “zororo nokuzorodzwa,” iro riri shoko remvura yokupedzisira rewechitatu nhamo, rinozivikanwa uye rinosimbiswa nezvapupu zviviri zvenhamo yekutanga neyechipiri.

We will continue this study in the next article.

Tutalendelea na funzo hili katika makala inayofuata.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

> “සතුරා අපගේ සහෝදරයන්ගේ සහ සහෝදරියන්ගේ මනස මේ අවසාන දිනවල ස්ථිරව සිටීමට සෙනඟක් සූදානම් කිරීමේ කාර්යයෙන් හැරවීමට උත්සාහ කරයි. ඔහුගේ කූට තර්ක මනස්කයන් මේ වේලාවේ අනතුරු හා වගකීම්වලින් ඉවතට ගෙන යාම සඳහා සැලසුම් කර ඇත. ක්‍රිස්තුස්වහන්සේ තම ජනතාව සඳහා යොහන්ට දෙන පිණිස ස්වර්ගයෙන් ගෙන ආ ආලෝකය ඔවුහු කිසිවක් නොවන්නක් ලෙස සලකති. අප ඉදිරියේම ඇති දර්ශන විශේෂ අවධානය ලැබීමට තරම් ප්‍රමාණවත් වැදගත්කමක් නොමැති බව ඔවුහු උගන්වති. ඔවුහු ස්වර්ගික මූලාරම්භයක් ඇති සත්‍යය බල රහිත කර, එය වෙනුවට ව්‍යාජ විද්‍යාවක් දෙමින් දෙවියන්වහන්සේගේ ජනතාව ඔවුන්ගේ අතීත අත්දැකීමෙන් වංචා කරති.”

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> “‘A saith an Tighearna, Seasaibh anns na slighean, agus faicibh, agus fiosraichibh mu na seann cheumannan, càit a bheil an t-slighe mhath, agus gluaisibh innte.’ Ieremiah 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Ga ku nga vi na un’wana a lava ku handzula masungulo ya ripfumelo ra hina—masungulo lawa ya vekiweke eku sunguleni ka ntirho wa hina hi ku dyondza Rito hi xikhongelo ni hi nhlavutelo. Ehenhla ka masungulo lawa hi ve hi aka eka wona eka malembe ya makume ya ntlhanu lama hundzeke. Vanhu va nga ehleketa leswaku va kume ndlela leyintshwa ni leswaku va nga veka masungulo lama tiyeke ku tlula lawa ma vekiweke. Kambe sweswo i ku kanganyisa lokukulu. A ku na munhu la nga vekaka masungulo man’wana handle ka lawa ma nga vekiwa.”

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> “Munguva yakapfuura vazhinji vakaedza kuvaka kutenda kutsva, nokumisikidza mitemo mitsva. Asi kuvaka kwavo kwakamira kwenguva yakareba sei? Kwakakurumidza kuwira pasi, nokuti kwakanga kusina kuvakirwa pamusoro peDombo.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> “Je, wanafunzi wa kwanza hawakulazimika kukabiliana na maneno ya wanadamu? Je, hawakulazimika kusikiliza nadharia za uongo, na kisha, wakiisha kufanya yote, kusimama imara, wakisema: ‘Msingi mwingine hakuna mtu awezaye kuweka zaidi ya ule uliowekwa’? 1 Wakorintho 3:11.

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Nokudaro tinofanira kubatisisa kutanga kwechivimbo chedu takasimba kusvikira kumagumo. Mashoko esimba akatumwa naMwari naKristu kuvanhu ava, achivabudisa munyika, nhanho nenhanho, achivaunza muchiedza chakajeka chechokwadi chiripo zvino. Nemiromo yakabatwa nemoto mutsvene, varanda vaMwari vakaparidza shoko. Kutaura kwaMwari kwakaisa chisimbiso chako pakuvimbika kwechokwadi chakaparidzwa.” Testimonies, bhuku 8, 296, 297.

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