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

Kitabu cha Danieli - Nambari Mia Moja na Kumi na Nne

The Last Generation: Unveiling Ezekiel’s Prophetic Fulfillment and the Sealing of the 144,000

Chizvarwa Chekupedzisira: Kuzarurwa kweKuzadzikiswa kweChiporofita chaEzekieri uye Kuputsirwa Chisimbiso kwe144,000

Author

Jeff Pippenger

Published

March 3, 2024

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The generation that witnessed the arrival of the third woe, on September 11, 2001 is the last generation of earth’s history. The passage from Ezekiel which confirms this truth was understood by the Millerites as directly connected with the parable of the ten virgins, and therefore Habakkuk chapter two. In that history, the vision of Habakkuk chapter two, that would “no longer tarry,” and which was fulfilled on October 22, 1844, prefigured the soon-coming Sunday law in the United States. But Ezekiel’s prediction of the vision that would no longer be prolonged is perfectly fulfilled in the history of the sealing of the one hundred and forty-four thousand, which began with the arrival of the third woe, on September 11, 2001.

Chizvarwa chakaona kusvika kwenhamo yechitatu, musi waGunyana 11, 2001, ndicho chizvarwa chekupedzisira munhoroondo yenyika. Ndima iri muna Ezekieri inosimbisa chokwadi ichi yakanzwisiswa nevaMillerite sekuti yakanga yakabatana zvakananga nemufananidzo wevasikana gumi, uye nokudaro naHabakuki chitsauko chechipiri. Munhoroondo iyoyo, chiratidzo chaHabakuki chitsauko chechipiri, chaisazoonazve kunonoka, uye chakazadzikiswa musi waGumiguru 22, 1844, chakafanofananidzira mutemo weSvondo waiva pedyo kuuya muUnited States. Asi chiporofita chaEzekieri pamusoro pechiratidzo chaisazoonazve kurebeswa chinozadzikiswa zvakakwana munhoroondo yokuiswa chisimbiso kwezana namakumi mana nezvina zvuru, kwakatanga nekusvika kwenhamo yechitatu, musi waGunyana 11, 2001.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Zvino shoko raJehovha rakasvika kwandiri, richiti, Mwanakomana womunhu, chirevo icho chamunacho panyika yaIsraeri, muchiti, Mazuva anorebeswa, uye chiratidzo chiri chose chinokundikana, chii? Naizvozvo uti kwavari, Zvanzi naIshe Jehovha: Ndichagumisa chirevo ichi, uye havachazochishandisi sechirevo muna Israeri; asi uti kwavari, Mazuva ava pedyo, nokuzadzika kwechiratidzo chiri chose. Nokuti hakuchazovipozve chiratidzo chisina maturo, kana kuuka kunonyengera, mukati meimba yaIsraeri. Nokuti ini ndiri Jehovha: ndichataura, uye shoko randichataura richaitika; harichazorebeswi; nokuti pamazuva enyu, imwi imba inopandukira, ndichataura shoko, uye ndichariita, ndizvo zvinotaura Ishe Jehovha. Zvakare shoko raJehovha rakasvika kwandiri, richiti, Mwanakomana womunhu, tarira, avo veimba yaIsraeri vanoti, Chiratidzo chaanoona ndechamazuva mazhinji achazouya, uye anoporofita pamusoro penguva dziri kure. Naizvozvo uti kwavari, Zvanzi naIshe Jehovha: Hakuchazovipozve shoko rangu richarebeswa; asi shoko randataura richaitwa, ndizvo zvinotaura Ishe Jehovha. Ezekieri 12:21–28.

All the prophets speak of the last days, and the “vain vision” and “flattering divination” “within the house of Israel,” is the counterfeit latter rain, a “peace and safety” message, which argues that “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” This is the “debate” of Habakkuk, for those who present the “vain vision,” argue against “the vision he seeth”. They claim that “The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” The messengers of the peace and safety message claim, “the days are prolonged, and every vision faileth,” after all did not he predict July 18, 2020? The messengers of the “vain vision” are also identified by Ezekiel in the first two verses of the chapter.

Vaporofita vose vanotaura pamusoro pamazuva okupedzisira, uye “chiratidzo chisina maturo” ne“kuuka kwokunyengera” “mukati meimba yaIsraeri,” ndizvo zvinomiririra mvura yokupedzisira yenhema, shoko re“rugare nokuchengeteka,” rinopikisa richiti “chiratidzo chaanoona ndechamazuva mazhinji anouya, uye anoporofita pamusoro penguva dziri kure.” Iri ndiro “gakava” raHabakuki, nokuti avo vanopa “chiratidzo chisina maturo,” vanopikisa “chiratidzo chaanoona.” Vanoti, “Chiratidzo chaanoona ndechamazuva mazhinji anouya, uye anoporofita pamusoro penguva dziri kure.” Vatumwa veshoko rerugare nokuchengeteka vanoti, “mazuva akawedzerwa, uye chiratidzo chose chakundikana,” handiti akaporofita musi wa18 Chikunguru, 2020 here? Vatumwa ve“chiratidzo chisina maturo” vanozivikanwawo naEzekieri mundima mbiri dzokutanga dzechitsauko ichi.

> The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

> Shoko raJehovha rakasvikawo kwandiri richiti: Mwanakomana womunhu, ugere pakati peimba inopandukira, ine meso okuona asi isingaoni; vane nzeve dzokunzwa asi havanzwi; nokuti ivo iimba inopandukira. Ezekieri 12:1, 2.

The prophets all agree with each other, and all speak of the last days, and when Christ addressed the quibbling Jews in the history of His ministry He quoted Isaiah to identify the quibbling Jews who were then being divorced from God, as having eyes to see, yet seeing not, and ears to hear, yet hearing not. Now as then, Ezekiel is addressing Laodicean Adventism’s scornful men, the quibbling Jews of our day, who propose a peace and safety message in opposition to the message of the latter rain. Jesus was governed by the rules He placed into His Word, so His predictions are also addressing the last days more specifically than the days in which he addressed the quibbling Jews.

Vaporofita vose vanowirirana pakati pavo, uye vose vanotaura pamusoro pamazuva okupedzisira; uye apo Kristu akataura kuvaJudha vaipokana-pokana munhoroondo yebasa Rake, akatora mashoko aIsaya kuti azivise vaJudha vaipokana-pokana avo panguva iyoyo vakanga vava kurambwa naMwari, sevane meso okuona, asi vasingaoni, nenzeve dzokunzwa, asi vasinganzwi. Zvino sezvazvakanga zvakadaro panguva iyoyo, Ezekieri ari kutaura kuvarume vanozvidza veAdventism yeRaodhikia, ivo vaJudha vanopokana-pokana vemazuva edu, vanosimudzira shoko rorugare nokuchengeteka richipesana neshoko remvura yokunaya yokupedzisira. Jesu aitongwa nemitemo yaakaisa muShoko Rake, saka zviporofita Zvake zviri kutaurawo kumazuva okupedzisira nenzira yakanyatsotsanangurika kupfuura mazuva ayo maakataura kuvaJudha vaipokana-pokana.

> Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.

> Naizvozvo ndinotaura kwavari nemifananidzo; nokuti vachiona havavoni, uye vachinzwa havanzwe, kana kunzwisisa. Uye maari munozadziswa uporofita hwaEsaya, hunoti, Nokunzwa muchanzwa, asi hamunganzwisisi; uye nokuona muchaona, asi hamungazivi. Nokuti mwoyo wavanhu ava wakakora, uye nzeve dzavo dzava dzinonzwa zvakaoma, nameso avo vakaavhara; kuti zvimwe vagoona nameso avo, vanzwe nenzeve dzavo, vanzwisise nemwoyo wavo, vatendeuke, neni ndivapore. Asi akaropafadzwa nameso enyu, nokuti anoona; nenzeve dzenyu, nokuti dzinonzwa. Nokuti zvirokwazvo ndinoti kwamuri, Vaporofita vazhinji navanhu vakarurama vakashuva kuona zvinhu zvamunoona, asi havana kuzviona; nokunzwa zvinhu zvamunonzwa, asi havana kuzvinzwa. Mateu 13:13–17.

The phenomenon of a people who hear, yet don’t hear, and see, but don’t see, is the characteristic of a former people of God who are in the process of being passed by. That prophetic phenomenon is a fulfillment of Isaiah’s prophecy of such a situation. As with all prophets, Isaiah, along with Christ, is speaking of the last days.

Umkhuba wabantu abezwayo, kodwa bengalaleli, nababonayo, kodwa bengaboni, uyisici sabantu bakaNkulunkulu bangaphambili asebedlulwayo. Leso simo esingokwesiprofetho siyikugcwaliseka kwesiprofetho sika-Isaya ngesimo esinjalo. Njengabo bonke abaprofethi, u-Isaya, kanye noKristu, ukhuluma ngezinsuku zokugcina.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:1–10.

> Negore iro gore mambo Uziya akafa, ndakaona Ishe vagere pachigaro choumambo, vakakwirira uye vakasimudzirwa kumusoro; uye mupendero wejasi ravo wakazadza temberi. Pamusoro pavo pakanga pamire maserafimi; rimwe nerimwe rakanga rine mapapiro matanhatu; nemaviri raifukidza chiso charo, nemaviri raifukidza tsoka dzaro, uye nemaviri raibhururuka. Uye rimwe rakadana kune rimwe, richiti: Mutsvene, mutsvene, mutsvene, ndiye Jehovha wehondo; nyika yose izere nokubwinya kwake. Uye miromo yomukova yakazungunuswa nenzwi rouyo aidana, uye imba yakazadzwa noutsi. Ipapo ndakati, Ndine nhamo! nokuti ndaparara; nokuti ndiri munhu wemiromo isina kuchena, uye ndinogara pakati pevanhu vemiromo isina kuchena; nokuti meso angu akaona Mambo, Jehovha wehondo. Ipapo rimwe remaserafimi rakabhururuka richiuya kwandiri, rine zambara remoto muruoko rwaro, yaro yarakanga ratora nembato kubva paatari; rikandibata naro pamuromo, rikati, Tarira, ichi chabata miromo yako; uye zvakaipa zvako zvabviswa, nechivi chako chanatswa. Zvakare ndakanzwa inzwi raIshe richiti, Ndiani wandichatuma, uye ndiani achaenda nokuda kwedu? Ipapo ndakati, Ndiri pano ini; nditumei. Uye vakati, Enda, undoudza vanhu ava, muchanzwa zvirokwazvo, asi hamunganzwisisi; uye muchaona zvirokwazvo, asi hamungatongopereri. Omesa mwoyo yavanhu ava, uite kuti nzeve dzavo dzireme, uye unamire meso avo; kuti varege kuona nameso avo, nokunzwa nenzeve dzavo, nokunzwisisa nomwoyo yavo, nokutendeuka, nokuporeswa. Isaya 6:1–10.

Isaiah, Ezekiel and Christ are all representing those who are being sealed in the last days, during the latter rain, when the true and false message of the latter rain is being debated, in fulfillment of Habakkuk chapter two. According to Jesus, in the time period when this is fulfilled, the righteous are “seeing” the parables, which is a symbol of prophecy. The “wise” are understanding the prophetic message of the latter rain, but those represented by the quibbling Jews do not see or hear, and according to Ezekiel they present a peace and safety message arguing that the fulfillment of the predictions are far off in the future. They do not deny the predictions; the quibbling Jews gave lip-service to the prediction of the coming Messiah; but they simply placed the event into the far-off future. Yet Jesus pronounced a blessing upon those who would “see” the prophetic message of their time.

Aisaia, Ezekieli na Kristo wose bariko bagereranya abari gushirwako ikimenyetso mu misi y’iherezo, mu gihe c’imvura y’inyuma, igihe ubutumwa bw’ukuri n’ubw’ikinyoma bw’imvura y’inyuma buriko buraharihirwa, mu gushitsa ivyanditswe vya Habakuki igice ca kabiri. Nk’uko Yesu yabivuze, mu gihe iki kintu kiriko kirashitswa, abagororotsi bariko “barabona” imigani, ivyo na vyo bikaba ikimenyetso c’ubuvugishwa. “Abanyabwenge” baratahura ubutumwa bw’ubuvugishwa bw’imvura y’inyuma, mugabo abariko bagereranwa n’Abayuda baharira ntibabona kandi ntibumva; kandi nk’uko Ezekieli abivuga, bashikiriza ubutumwa bw’amahoro n’umutekano, bavuga ko ugushitswa kw’ivyo vyavuzwe kuzoba kure cane mu gihe kiri imbere. Ntibahakana ivyavuzwe; Abayuda baharira baremera ku munwa gusa ivyerekeye ubuvuzi bw’uko Mesiya azoza; mugabo ico bakoze gusa ni ugushira ico kintu mu gihe co mu nyuma kure cane. Ariko rero Yesu yaratangaje umugisha ku bazo “bona” ubutumwa bw’ubuvugishwa bwo mu gihe cabo.

In Christ’s day it was the message that arrived at His baptism, when the Holy Spirit descended. The descent of the Holy Spirit at His baptism prefigured the descent of the angel of Revelation ten on August 11, 1840. The divine descent in either history marked the arrival of the present truth message of that age, for Jesus it was the message of His death and resurrection, as represented by His baptism. For the Millerites it was the message of Islam of the first and second woes that confirmed the testing message of time-prophecy. Both of those histories align with the arrival of the testing message of the latter rain on September 11, 2001. This is why Sister White records the following:

Munguva ya Kristo kwaive mashoko akasvika parubhabhatidzo rwake, apo Mweya Mutsvene wakaburuka. Kuburuka kwaMweya Mutsvene parubhabhatidzo rwake kwakaratidzira mberi kuburuka kwemutumwa waZvakazarurwa gumi musi wa11 Nyamavhuvhu, 1840. Kuburuka kwehumwari munhoroondo ipi neipi kwakacherechedza kusvika kweshoko rechokwadi chazvino renguva iyoyo; kuna Jesu kwaive shoko rerufu rwake nokumuka kwake, sezvakaratidzwa norubhabhatidzo rwake. Kune vaMillerite kwaive shoko rechiIslami remarwadzo okutanga neechipiri akasimbisa shoko rokuedzwa rechiporofita chenguva. Nhoroondo mbiri idzodzo dzose dzinoenderana nokusvika kweshoko rokuedzwa remvura yokupedzisira musi wa11 Gunyana, 2001. Ndokusaka Hanzvadzi White vachinyora zvinotevera:

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Imiyalezo yonke eyanikezwa kusukela ngo-1840–1844 kufanele yenziwe ibe namandla manje, ngoba baningi abantu abalahlekelwe ukuqondiswa kwabo. Imiyalezo kufanele ifike kuwo wonke amabandla.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> Kristu akati, ‘Akaropafadzwa meso enyu, nokuti anoona; nenzeve dzenyu, nokuti dzinonzwa. Nokuti zvirokwazvo ndinoti kwamuri, vaporofita vazhinji navanhu vakarurama vakashuva kuona zvinhu zvamunoona, asi havana kuzviona; nokunzwa zvinhu zvamunonzwa, asi havana kuzvinzwa’ [Mateo 13:16, 17]. Akaropafadzwa meso akaona zvinhu zvakaonekwa muna 1843 na1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.

> “Ujumbe ulitolewa. Nao hakupaswi kuwapo ucheleweshaji wowote katika kuurudia ujumbe huo, kwa maana ishara za nyakati zinatimia; kazi ya kufunga lazima itendeke. Kazi kubwa itafanyika katika muda mfupi. Hivi karibuni ujumbe utatolewa kwa amri ya Mungu, nao utakua na kuwa kilio kikuu. Ndipo Danieli atasimama katika sehemu yake, kutoa ushuhuda wake.

> “The attention of our churches must be aroused. We are standing upon the borders of the greatest event in the world’s history, and Satan must not have power over the people of God, causing them to sleep on. The papacy will appear in its power. All must now arouse and search the Scriptures, for God will make known to His faithful ones what shall be in the last time. The word of the Lord is to come to His people in power. . . .

> “Kutarisisa kwamachechi edu kunofanira kumutswa. Tava kumire pamiganhu pechiitiko chikuru kwazvo munhoroondo yenyika, uye Satani haafaniri kuva nesimba pamusoro pevanhu vaMwari, achivakonzera kuti vavete. Upapa huchaonekwa huri musimba rahwo. Vose vanofanira zvino kumuka vatsvake Magwaro, nokuti Mwari achazivisa kuvakatendeka kwaAri izvo zvichava munguva yokupedzisira. Shoko raShe rinofanira kuuya kuvanhu Vake rine simba....”

> “This is what has been presented to me—that we are asleep, and do not know the time of our visitation. But if we humble ourselves before God, and seek Him with the whole heart, He will be found of us.” Manuscript Releases, volume 21, 436–438.

> “Izvi ndizvo zvakaiswa pamberi pangu—kuti takarara, uye hatizivi nguva yokushanyirwa kwedu. Asi kana tikazvininipisa pamberi paMwari, tikamutsvaka nomwoyo wose, achawanikwa nesu.” Manuscript Releases, volume 21, 436–438.

The message that has been typified by the present truth message of the Messiah in Christ’s history, and the present truth message of 1840 to 1844, point forward to the last days when the Millerite message is repeated. Those in the histories represented as being unable to “see and hear” “do not know the time of their visitation.” When Isaiah presents the first reference of the messengers of the counterfeit message of the latter rain, who see, but don’t see, he marks the time when this period begins, the period which Sister White said, “a message of God’s appointment that will swell into a loud cry.” “God’s appointment” represents a specific time when the message would arrive, and in verse three of Isaiah chapter six, Isaiah pinpoints that time.

Ujumbe ambao umeonyeshwa kwa mfano na ujumbe wa ukweli wa sasa wa Masihi katika historia ya Kristo, na ujumbe wa ukweli wa sasa wa mwaka 1840 hadi 1844, unaelekeza mbele kwenye siku za mwisho ambapo ujumbe wa Wamilerita utarudiwa. Wale walio katika historia zinazowakilishwa kuwa hawawezi “kuona na kusikia” “hawajui wakati wa kutembelewa kwao.” Isaya anapowasilisha rejea ya kwanza ya wajumbe wa ujumbe wa bandia wa mvua ya masika ya mwisho, ambao wanaona, lakini hawaoni, anaweka alama ya wakati ambapo kipindi hiki huanza, kipindi ambacho Dada White alisema, “ujumbe uliowekwa na Mungu ambao utakua na kuwa kilio kikuu.” “Uliowekwa na Mungu” unawakilisha wakati mahususi ambapo ujumbe huo ungefika, na katika mstari wa tatu wa Isaya sura ya sita, Isaya anaubainisha wakati huo.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Ndipo mumwe akadanidzira kuno mumwe, akati, Mutsvene, mutsvene, mutsvene, ndiye Jehovha wehondo; nyika yose izere nokubwinya kwake. Isaya 6:3.

Sister White identifies that when the angels cry one to another, “Holy, Holy, Holy” in the passage where Isaiah represents those who have eyes, that see, but do not see, it is fulfilled on September 11, 2001.

Hanzvadzi White vanoratidza kuti apo vatumwa vanodanidzira kune umwe nomumwe vachiti, “Mutsvene, Mutsvene, Mutsvene” mundima umo Isaya anomiririra avo vane meso, vanoona, asi vasingaoni, zvinobatidzwa musi waGunyana 11, 2001.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.

> “Sezvavano [ngirozi] ramangwana, apo nyika yose ichazadzwa nokubwinya Kwake, rwiyo rwokukunda rwokumurumbidza runodzokororwa kubva kuno mumwe kuenda kuno mumwe murwiyo runonzwika zvakanaka, ‘Mutsvene, mutsvene, mutsvene, ndiye Jehovha wehondo.’ Vanogutsikana kwazvo nokukudza Mwari; uye pamberi Pake, pasi penyemwerero Yake yokubvuma, havashuvi chimwe chinhuzve. Mukutakura mufananidzo Wake, mukuita basa Rake uye mukumunamata, chishuvo chavo chikuru-kuru chinosvika pakuzadziswa kwakakwana.” Review and Herald, December 22, 1896.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle, and Habakkuk’s debate began as the parable of the ten virgins was being repeated. At that point Ezekiel’s prophecy met its perfect fulfillment. The prophetic Word will no longer be delayed, and the generation that witnessed September 11, 2001 is the last generation of planet earth, for the vision at the end of Adventism announces the close of probation at the second coming of Christ. A second witness to this fact is found in the book of Luke, chapter twenty-one.

Musi wa 11 wa September, 2001, kuvanikwa ka zviuru zana na makumi mana na zvina kwakatanga, mvula ya vudzikisa ka gumiselo yakatanga kuninina, ni nhlosano ya Habakkuk yakatanga hi nkarhi lowu xifaniso xa vanhwanyana va khume a xi tlhela xi phindha-phindhiwa. Hi nkarhi wolowo, vuprofeta bya Ezekiele byi fikelele ku hetiseka ka byona loku hetisekeke. Rito ra vuprofeta a ri nge he hlweliwa, naswona rixaka leri voniki 11 wa September, 2001 hi rona rixaka ro hetelela ra pulanete ya misava, hikuva xivono xa emakumu ka Vuvadventista xi tivisa ku pfariwa ka nkarhi wa tintswalo eku vuzeni ka vumbirhi ka Kriste. Mbhoni ya vumbirhi ya ntiyiso lowu yi kumeka ebukwini ya Luka, ndzima ya makume mambirhi na yin’we.

> Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:32, 33.

> Ndinene kuti kwa inu, M’badwo uwu sudzapita konse, kufikira zonse zitakwaniritsidwa. Kumwamba ndi dziko lapansi zidzapita: koma mawu anga sadzapita konse. Luka 21:32, 33.

In Luke chapter twenty-one Jesus identifies the last generation of earth’s history. He has just given an overview of a progressive history from the destruction of Jerusalem in the year 70, all the way through Millerite history. He then drops out of the narrative of directly identifying prophetic history and presents a parable that simply repeats and enlarges upon the prophetic history He presented. He thus provided two internal witnesses to the same narrative, and He concluded by identifying that the “generation” that witnessed these events would live until His return, thus by context identifying the generation that is represented by the one hundred and forty-four thousand.

MuLuka chitsauko chemakumi maviri nechimwe, Jesu anoratidza chizvarwa chokupedzisira chenhoroondo yepasi. Achangobva kupa muchidimbu nhoroondo inofambira mberi, kubva pakuparadzwa kweJerusarema mugore ra70, ichienda mberi kusvikira kunhoroondo yevaMillerite. Ipapo anobuda murondedzero yokurondedzera zvakananga nhoroondo yechiporofita, ndokupa mufananidzo unongodzokorora nekuwedzera nhoroondo yechiporofita yaAkanga aratidza. Naizvozvo Akapa zvapupu zviviri zvomukati kurondedzero imwe cheteyo, uye Akapedzisa nokuratidza kuti “chizvarwa” chakapupurira zviitiko izvi chaizorarama kusvikira pakudzoka Kwake; nokudaro, maererano nemamiriro ezvakataurwa, achiratidza chizvarwa chinomiririrwa nezana namakumi mana nezvina zvamazana.

The history of the sealing of the one hundred and forty-four thousand is the final generation, and they do not taste death, even though they live in the time when heaven and earth pass away.

Nhoroondo yekuiswa chisimbiso kwezana namakumi mana nezvina zvuru ndiyo yenhengo dzechizvarwa chokupedzisira, uye havaraviri rufu, kunyange vachirarama munguva iyo denga nenyika zvinopfuura.

> But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 2 Peter 3:10–12.

> Asi zuva raShe richauya sembavha usiku; pazuva iroro matenga achapfuura nokutinhira kukuru, uye zvinhu zvokutanga zvichanyunguduka nokupisa kukuru, nyika zvakare nemabasa ari mairi zvichapiswa. Naizvozvo, zvose izvi zvichaparadzwa saizvozvi, munofanira kuva vanhu vorudzii pakufamba kwose kutsvene nokunamata Mwari, muchimirira uye muchikurumidzisa kuuya kwezuva raMwari, iro matenga, zvapiswa, zvichaparadzwa mariri, uye zvinhu zvokutanga zvichanyunguduka nokupisa kukuru? 2 Petro 3:10–12.

The second coming of Christ was represented at the transfiguration of Christ.

Ukuza kwesibili kukaKristu kwamelwa ekuguqulweni kwesimo sikaKristu.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.

> “Mose pa Gomo reKushandurwa akanga ari chapupu chokukunda kwaKristu pamusoro pechivi norufu. Iye aimiririra avo vachabuda muguva pakumuka kwavarurami. Eria, akanga asimudzirwa kudenga asina kuona rufu, aimiririra avo vachange vari vapenyu panyika pakuuya kwechipiri kwaKristu, uye vachazo ‘shandurwa, nechinguva chiduku, pakubwaira kweziso, pakurira kwehwamanda yokupedzisira;’ apo ‘uyu unofa unofanira kupfeka kusafa,’ uye ‘uyu unovora unofanira kupfeka kusavora.’ 1 Vakorinte 15:51–53. Jesu akanga akafukidzwa nechiedza chokudenga, sezvaachazoonekwa paachauya ‘kechipiri, asina chivi, kuzoponesa.’ Nokuti achauya ‘mukubwinya kwaBaba vake navatumwa vatsvene.’ VaHebheru 9:28; Mako 8:38. Chivimbiso choMuponesi kuvadzidzi chakanga zvino chazadziswa. Pagomo umambo hwokubwinya hwomunguva yemberi hwakanga hwaratidzwa muchimiro chiduku,—Kristu Mambo, Mose mumiriri wavatsvene vakamutswa, naEria wavakashandurwa.” The Desire of Ages, 421.

Elijah, who did not die, represents the one hundred and forty-four thousand who do not die, and Moses represents those that do die. In the last days those two classes are represented in Revelation chapter seven, as the one hundred and forty-four thousand and the great multitude. When the fifth seal is opened in Revelation chapter six, those that were murdered by the papacy during the Dark Ages are given white robes.

Eriya, asina kufa, anomirira vane zviuru zana nemakumi mana nezvina vasingafi, uye Mozisi anomirira avo vanofa. Mumazuva okupedzisira mapoka maviri iwayo anomiririrwa muna Zvakazarurwa chitsauko 7, sevane zviuru zana nemakumi mana nezvina neboka guru revanhu. Chisimbiso chechishanu pachinovhurwa muna Zvakazarurwa chitsauko 6, avo vakaurayiwa napapa munguva yeMazera eRima vanopiwa nguo chena.

> “‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.

> “‘Ndipo pamene anatsegula chisindikizo chachisanu, ndinaona pansi pa guwa mizimu ya iwo amene anaphedwa chifukwa cha mawu a Mulungu, ndi chifukwa cha umboni umene anaugwira: ndipo analira ndi mawu akulu, nati, Kufikira liti, Ambuye, Woyera ndi Woona, simukuweruza ndi kubwezera mwazi wathu pa iwo akukhala pa dziko lapansi? Ndipo aliyense wa iwo anapatsidwa zovala zoyera [Anaweruzidwa kukhala oyera ndi opatulika]; ndipo anauzidwa kuti apumulebe kanthawi kochepa, kufikira atumiki anzawonso ndi abale awo, amene adzaphedwa monga iwo, adzakwaniritsidwe’ [Chivumbulutso 6:9–11]. Pamenepa panasonyezedwa kwa Yohane zochitika zimene sizinali zenizeni panthawiyo, koma zimene zidzakhala m’nyengo ina ya m’tsogolo.” Manuscript Releases, volume 20, 197.

The martyrs are asking when God would avenge their murder. A martyr had the faith of Jesus before he was murdered, for it was the manifestation of that very faith that prompted the papacy to murder him. White robes represent the righteousness of Christ, but the white robes given to these souls who had been murdered, was given to them after their martyrdom. The robes are a symbol of martyrdom, not simply the righteousness of Christ. A martyr has the robe of Christ righteousness before he is murdered. The great multitude in Revelation seven are given white robes, thus representing those who die during the coming Sunday law bloodbath. Thus the one hundred and forty-four thousand are represented by Elijah and the faithful who die in the Lord by Moses at the mount of transfiguration.

Vakafira kutendeka vari kubvunza kuti Mwari achatsiva rini kuurayiwa kwavo. Mukafiri aitova nokutenda kwaJesu asati aurayiwa, nokuti kwaiva kuratidzwa kwokutenda ikoko kwakaita kuti upapa humuuraye. Nguo chena dzinomirira kururama kwaKristu, asi nguo chena dzakapiwa mweya iyi yakanga yaurayiwa, dzakapiwa kwavari mushure mokufira kutenda kwavo. Nguo idzodzo chiratidzo chokufira kutenda, kwete kungova kururama kwaKristu chete. Mukafiri ane nguo yokururama kwaKristu asati aurayiwa. Boka guru muna Zvakazarurwa 7 rinopiwa nguo chena, nokudaro richimiririra avo vanofa panguva yokuurayana kukuru kuri kuuya kwomutemo weSvondo. Naizvozvo, vane zviuru zana namakumi mana nezvina vanomiririrwa naEriya, uye vakatendeka vanofira muna Ishe vanomiririrwa naMozisi pagomo rokushandurwa chimiro.

The one hundred and forty-four thousand are the generation that does not die, and they are the generation which Christ is referring to that are alive when the heavens and earth pass away in Luke chapter twenty-one.

Imana ibihumbi ijana na mirongo ine na bine ni bo gisekuru kitazapfa, kandi ni bo gisekuru Kristo yashakaga kuvuga ko kizaba kikiriho igihe ijuru n’isi bizashirira, nk’uko biri muri Luka igice cya makumyabiri na kimwe.

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi munyaya inotevera.

> “The murder of Abel was the first example of the enmity that God had declared would exist between the serpent and the seed of the woman—between Satan and his subjects and Christ and His followers. Through man’s sin, Satan had gained control of the human race, but Christ would enable them to cast off his yoke. Whenever, through faith in the Lamb of God, a soul renounces the service of sin, Satan’s wrath is kindled. The holy life of Abel testified against Satan’s claim that it is impossible for man to keep God’s law. When Cain, moved by the spirit of the wicked one, saw that he could not control Abel, he was so enraged that he destroyed his life. And wherever there are any who will stand in vindication of the righteousness of the law of God, the same spirit will be manifested against them. It is the spirit that through all the ages has set up the stake and kindled the burning pile for the disciples of Christ. But the cruelties heaped upon the follower of Jesus are instigated by Satan and his hosts because they cannot force him to submit to their control. It is the rage of a vanquished foe. Every martyr of Jesus has died a conqueror. Says the prophet, “They overcame him [‘that old serpent, called the devil, and Satan’] by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.’ Revelation 12:11, 9.” Patriarchs and Prophets, 77.

> “Kupondwa kwa Abele kulikuwa kielelezo cha kwanza cha ule uadui ambao Mungu alikuwa ametangaza kwamba ungekuwapo kati ya nyoka na uzao wa mwanamke—kati ya Shetani na raia wake, na Kristo na wafuasi Wake. Kwa njia ya dhambi ya mwanadamu, Shetani alikuwa amepata utawala juu ya jamii ya wanadamu; lakini Kristo angewawezesha kuikataa nira yake. Kila mara, kwa imani katika Mwana-Kondoo wa Mungu, nafsi inapoukana utumishi wa dhambi, ghadhabu ya Shetani huwaka. Maisha matakatifu ya Abele yalishuhudia dhidi ya dai la Shetani kwamba haiwezekani kwa mwanadamu kushika sheria ya Mungu. Kaini, alipochochewa na roho ya yule mwovu, alipoona kwamba hangeweza kumtawala Abele, alijawa na hasira kiasi cha kuiondoa uhai wake. Na popote walipo wowote watakaosimama kuitetea haki ya sheria ya Mungu, roho iyo hiyo itaonyeshwa dhidi yao. Hiyo ndiyo roho ambayo katika vizazi vyote imeweka mti wa kuuawa na kuwasha rundo la kuni kwa ajili ya wanafunzi wa Kristo. Lakini ukatili unaomiminwa juu ya mfuasi wa Yesu huchochewa na Shetani na majeshi yake kwa sababu hawawezi kumlazimisha ajitiishe chini ya utawala wao. Ni ghadhabu ya adui aliyeshindwa. Kila shahidi wa Yesu amekufa akiwa mshindi. Nabii asema, “Nao wakamshinda yeye [‘yule nyoka wa zamani aitwaye Ibilisi na Shetani’] kwa damu ya Mwana-Kondoo, na kwa neno la ushuhuda wao; wala hawakuyapenda maisha yao hata kufa.” Ufunuo 12:11, 9.” Patriarchs and Prophets, 77.

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