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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

Kufunua vizazi vinne vya Uadventista wa Laodikia: safari kupitia usambamba wa kibiblia na upimaji wa kinabii

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.

Ukweli unathibitishwa kwa ushuhuda wa wawili au watatu, na matumizi ya machukizo manne ya Ezekieli sura ya nane, kama vizazi vinne vya Uadventista wa Laodikia, yana mashahidi kadhaa. Katika makala za awali ilibainishwa kwamba makanisa saba ya Ufunuo sura ya pili na ya tatu si tu yaliwakilisha historia ya Israeli ya kisasa tangu wakati wa mitume hadi mwisho wa ulimwengu, bali pia kwamba makanisa hayo saba yaliwakilisha historia ya Israeli ya kale tangu wakati wa Musa hadi wakati wa Kristo.

The church of Ephesus represented both the early Christian church, and also ancient Israel from Moses unto the time of the Judges. The church of Smyrna represented the period of persecution from the time of the disciples, unto the Roman emperor Constantine, and also the period of the Judges, when every man did what was right in his own eyes. The church of Pergamos represented the period of compromise from Constantine unto the papacy in 538, but also the period when ancient Israel rejected God and chose a king, and continually compromised with the pagan kingdoms they were surrounded by. The fourth church of Thyatira represented by Jezebel, is the period of papal rule from the year 538 unto 1798, and also the seventy-year captivity of ancient Israel in Babylon.

Kanisa la Efeso liliwakilisha kanisa la awali la Kikristo, na pia Israeli ya kale kuanzia Musa hadi nyakati za Waamuzi. Kanisa la Smirna liliwakilisha kipindi cha mateso kuanzia nyakati za mitume hadi wakati wa mfalme wa Kirumi Konstantino, na pia kipindi cha Waamuzi, wakati kila mtu alifanya yaliyo sawa machoni pake. Kanisa la Pergamo liliwakilisha kipindi cha kulegeza msimamo kuanzia Konstantino hadi upapa mwaka 538, lakini pia kipindi ambacho Israeli ya kale ilimkataa Mungu na kuchagua mfalme, na ikaendelea kulegeza msimamo kwa falme za kipagani zilizowazunguka. Kanisa la nne la Thiatira, linalowakilishwa na Yezebeli, ni kipindi cha utawala wa kipapa kuanzia mwaka 538 hadi 1798, na pia utekwa wa miaka sabini wa Israeli ya kale huko Babeli.

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.

Makanisa hayo manne pia yanawakilisha vizazi vinne vya Uadventista, na yanatoa ushuhuda wa matumizi ya machukizo manne ya Ezekieli katika vizazi hivyo vinne. Uasi wa mwaka 1863 uliwakilishwa na kizazi cha kwanza cha Israeli wa kale, kama unavyoonyeshwa na uasi wa ndama wa dhahabu wa Haruni. Kizazi cha kwanza kinajumuisha ushauri uliotolewa kwa kanisa la Efeso, unaobainisha kwamba watu wa Mungu walikuwa wameuacha upendo wao wa kwanza, na walihitaji kutubu na kurudi kwenye upendo wao wa kwanza. Mnamo mwaka 1863, upendo wa kwanza, kama unavyowakilishwa na vito vya William Miller (kweli za msingi, hasa “nyakati saba”), uliwekwa kando, na watu wa Mungu walishauriwa kurudi.

> 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.

> Walakini nina jambo dhidi yako, kwa sababu umeuacha upendo wako wa kwanza. Basi kumbuka ni wapi umeanguka; ukatubu, ukayafanye matendo ya kwanza; la sivyo, nitakuja kwako upesi, na nitaiondoa kinara chako cha taa mahali pake, usipotubu. Ufunuo 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.

Wamileraiti walikuwa wamepambana na Uprotestanti uliopotoka, ambao Yeremia aliita “kusanyiko la wenye dhihaka,” nao wakasubiri kwa uvumilivu maono hayo yafike, kwa maana yatakapofika hayatasema uongo. “Kusanyiko la wenye dhihaka” liliwakilishwa na yule nabii mzee aliyemdanganya nabii wa Yuda, ambaye alikuwa ametoa karipio dhidi ya ibada bandia ya Yeroboamu.

> 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.

> Nayajua matendo yako, na taabu yako, na subira yako, na jinsi usivyoweza kuwastahimili wabaya; nawe umewajaribu wale wasemao kuwa mitume, nao siyo, ukawaona kuwa waongo; nawe umestahimili, na umekuwa na subira, na kwa ajili ya jina langu umejitaabisha, wala hukuchoka. Ufunuo 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.

Kanisa la pili, la Smirna, liliwakilisha kipindi cha mateso katika kanisa la awali la Kikristo, kilichojumuisha wafia imani wa kweli na pia baadhi ambao walijiletea mateso kwa nia zisizo takatifu. Pia liliwakilisha wakati wa Waamuzi, ambapo kila mtu katika Israeli ya kale alifanya aliyoyaona kuwa sawa machoni pake. Kizazi cha uasi kilichoanza mwaka 1888 kilitambulisha kipindi cha mateso dhidi ya Roho ya Unabii, wajumbe walioteuliwa wa wakati huo, na Roho Mtakatifu. Kiliingiza kipindi ambacho wazee wa Uadventista wa Laodikia walichagua kufanya chochote kilichoonekana kuwa sahihi machoni mwao, kama inavyoshuhudiwa na watu kama Kellogg, Prescott na Daniells.

The faithful few in that time were to be in mortal spiritual combat with a class that claimed to be Jews, but were not. Despite the positions of leadership, they were of the synagogue of Satan, as testified to by Sister White identifying that some were being directed “by angels that had been expelled from heaven.” They claimed to be wise, but were foolish. There was no condemnation placed upon the wise in that period of time, but an encouragement to be faithful unto death. In 1915, the last words Sister White ever spoke was, “I know in whom I have believed,” for she had been faithful unto death.

Waaminifu wachache wakati huo walipaswa kuwa katika vita vya kiroho vya kufa na kupona na kundi lililodai kuwa Wayahudi, lakini hawakuwa. Licha ya kushika nyadhifa za uongozi, walikuwa wa sinagogi la Shetani, kama ilivyoshuhudiwa na Dada White alipobainisha kwamba baadhi walikuwa wanaongozwa "na malaika waliokuwa wametupwa kutoka mbinguni." Walidai kuwa wenye hekima, lakini walikuwa wajinga. Hakukuwa na hukumu dhidi ya wenye hekima katika kipindi hicho, bali kulikuwa na himizo la kuwa waaminifu hata kufa. Mwaka 1915, maneno ya mwisho ambayo Dada White aliyowahi kuyasema yalikuwa, "Najua ni nani niliyemwamini," kwa kuwa alikuwa mwaminifu hata kufa.

> 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.

> Najua matendo yako, na dhiki, na umaskini, (lakini wewe ni tajiri); nami najua kufuru ya wale wasemao kuwa wao ni Wayahudi, nao siyo, bali ni sinagogi la Shetani. Usiogope kabisa mambo utakayoyapata; tazama, Ibilisi atawatupa baadhi yenu gerezani, mpate kujaribiwa; nanyi mtakuwa na dhiki siku kumi; uwe mwaminifu hata kufa, nami nitakupa taji ya uzima. Ufunuo 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.

Kanisa la Pergamo liliwakilisha muafaka kati ya kweli na kosa, kati ya upagani na Ukristo, katika nyakati za mfalme Konstantino, na pia muafaka wa Israeli ya kale uliotokea katika historia ya wafalme. Liliwakilisha mchanganyiko wa kweli na upotovu, ambao unaweza tu kuzaa upotovu. Liliwakilishwa na mkutano wa Biblia wa mwaka 1919, ambamo kuchapishwa kwa kitabu “The Doctrine of Christ” kulianzishwa ili kuunda ujumbe wa Waadventista uliokaribia zaidi kuwakilisha injili ya uongo ya Uprotestanti uliopotoka. Ilikuwa katika kizazi cha tatu cha Uadventista ndiko yalipotokea maafikiano makubwa dhidi ya kweli.

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.

Ilikuwa katika kizazi hicho, kuanzia mwaka 1919, kwamba kanisa lilianza mwafaka uliosababisha Mwongozo wa Kanisa. Ilikuwa katika kizazi hicho, kuanzia mwaka 1919, kwamba kanisa lilianza mwafaka uliouhitaji uidhinishaji katika shule za afya na za dini. Ilikuwa katika kizazi hicho kwamba mwelekeo kuelekea Biblia za kisasa zinazotegemea Katoliki ulianzishwa. Ilikuwa katika historia hiyo kwamba utayari wa uongozi kuanzisha mahusiano na tawala zilizokuwa waziwazi dhidi ya Ukristo ulitokea.

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.

Utaratibu huo ulianza katika hatua zake za mwanzo wakati wa Vita vya wenyewe kwa wenyewe vya Marekani, wakati uongozi wa Laodikia uliunda uhusiano wa kisheria na serikali ya Marekani, ili kupata matokeo bora kwa wanaume vijana wa kanisani waliotarajiwa kuandikishwa kwa lazima jeshini kupigana katika vita vilivyoua watu wengi zaidi katika historia ya Marekani; hali hiyo ilirudiwa mwanzoni mwa Vita vya Kwanza vya Dunia wakati rais wa Mkutano Mkuu, A. G. Daniells, alipowasiliana na serikali ya Ujerumani, akitoa idhini yake kwa Ujerumani kuandikisha kwa lazima na kulazimisha vijana kuhudumu jeshini, kubeba silaha, na kupuuza Sabato. Kitendo hicho cha Daniells kilileta mgawanyiko uliosababisha kuibuka kwa makundi mbalimbali ya Vuguvugu la Marekebisho la Waadventista Wasabato yanayoendelea kuwepo hadi leo.

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”.

Maridhiano hayo yaliendelea na Ujerumani wa Kinazi wa Hitler, na baadaye na mataifa yaliyounda Umoja wa Kisovyeti, na bado yanadumishwa leo katika tawala kama vile Uchina. Maridhiano ya kizazi cha tatu kuhusiana na utawala wa dola yalikuwa yametiwa mfano na maridhiano ya wafalme wa kale wa Israeli na Konstantino, kama yalivyowakilishwa katika kanisa la Pergamo. Kipindi hicho pia kiliwakilisha maridhiano ya uendeshaji wa kanisa na injili ya uongo ya amani na usalama iliyowakilishwa na "The Doctrine of Christ" ya Prescott.

> I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. Revelation 2:13, 14.

> Nayajua matendo yako na mahali unapoishi, hata penye kiti cha Shetani; nawe umelishika sana jina langu, wala haujakana imani yangu, hata katika zile siku ambazo Antipas alikuwa mfiadini wangu mwaminifu, aliyeuawa katikati yenu, ambako Shetani anakaa. Lakini nina mambo machache dhidi yako, kwa kuwa huko unao wale washikiliao fundisho la Balaam, aliyemfundisha Balac kuweka kikwazo mbele ya wana wa Israeli, kula vitu vilivyotolewa sadaka kwa sanamu, na kufanya uasherati. Ufunuo 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.

Uzinzi huo unabainisha kazi ya Mkutano Mkuu ya kujiambatanisha na mataifa kama Ujerumani wa Nazi na Umoja wa Kisovieti chini ya kisingizio cha kudumisha mahusiano ya kikazi yaliyohitajika na serikali za kifisadi, huku wakipuuzilia mbali waaminifu katika mataifa hayo walioteswa na tawala mbalimbali walizoshirikiana nazo. Chakula kilichotolewa sadaka kwa sanamu kilikuwa kikiwakilisha mbinu potofu za Uprotestanti uliokengeuka na Ukatoliki ambazo wakati huo zilikuwa zimekita mizizi katika vyuo vikuu vya Uadiventisti wa Laodikia, vilivyokubali kuongozwa na miongozo ya mbinu zilizokengeuka, katika masuala ya dini na afya.

Jesus illustrated the end of the third generation as he did with the beginning, for He marked the arrival of the fourth generation with the publication of the book, Questions on Doctrine published in 1957, which fully rejected the primary salvation distinction that exists between truth and the erroneous ideas of apostate Protestantism and Catholicism. The book of course has several erroneous teachings, but essentially it teaches that it is impossible to live victorious in Christ, until after a person is miraculously changed at the Second Coming. The book marked the beginning of the generation where the twenty-five ancient men were to bow down to the sun. The political and religious elements necessary to allow the Laodicean Adventist church to accept the worship of Sunday at the soon coming Sunday law had arrived.

Yesu alionyesha mwisho wa kizazi cha tatu kama alivyofanya na mwanzo, maana aliashiria kuwasili kwa kizazi cha nne kwa kuchapishwa kwa kitabu, “Questions on Doctrine” kilichochapishwa mwaka 1957, ambacho kilikataa kabisa tofauti ya msingi ya wokovu iliyopo kati ya kweli na mawazo potofu ya Uprotestanti waasi na Ukatoliki. Bila shaka kitabu hicho kina mafundisho kadhaa yenye makosa, lakini kimsingi kinadai kwamba haiwezekani kuishi maisha ya ushindi katika Kristo hadi baada ya mtu kubadilishwa kwa miujiza katika Kurudi kwa Pili kwa Kristo. Kitabu hicho kiliashiria mwanzo wa kizazi ambacho wanaume ishirini na watano wa kale wangekuja kusujudia jua. Vipengele vya kisiasa na vya kidini vilivyohitajika kuruhusu kanisa la Waadventista la Laodikia kukubali ibada ya Jumapili katika sheria ya Jumapili inayokuja karibuni vilikuwa tayari vimewasili.

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.”

Chukizo la nne la Ezekieli hutokea wakati wale wachache waaminifu katika sura ya tisa wanapopokea muhuri juu ya mapaji ya nyuso zao, muda mfupi kabla ya malaika waangamizaji kuanza kazi yao. Maono yanaanza katika aya ya kwanza ya sura ya nane, siku ya tano ya mwezi wa sita wa mwaka wa sita. Maono yanaanza siku moja kabla ya utekelezaji wa hukumu juu ya wale wanaoinama kuabudu jua, ambalo ni alama ya mamlaka ya Kipapa, na nambari 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.

Kazi ya kutiwa muhuri kwa elfu mia na arobaini na nne ilianza tarehe 11 Septemba 2001 kwa shambulio dhidi ya mnyama wa nchi lililotekelezwa na Ole wa tatu wa Uislamu. Shambulio hilo liliwakasirisha mataifa, na likaashiria kuwasili kwa mvua ya mwisho. Lakini mvua ya mwisho ingetambuliwa tu na wale ambao wangeongozwa kurudi kwenye misingi ya Uadventista ili kuona kwamba Maole matatu ya Uislamu ni kweli ya msingi. Wakati huo, wale walioungozwa kurudi kwenye njia za zamani ambazo Yeremia anazitaja kama “raha” (ambayo ni mvua ya mwisho), wangekuwa ama walinzi waliopiga tarumbeta ya Ole wa tatu, au wale waliokataa kusikiliza sauti ya tarumbeta, na hivyo kukataa kutembea katika njia za zamani.

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.

Kisha wakajaribiwa kwa dhambi ya uasi wa baba zao wa mwaka 1863. Wakati huo huo kabisa, ukaja ujumbe wa haki ya Kristo, ambao ni “kuhesabiwa haki kwa imani kwa kweli”. Ulikuwa ujumbe wa Laodikia wa Jones na Waggoner, nao ulikuwa ujumbe wa Ezekieli kwa mifupa mikavu iliyokuwa imekufa iliyotoka katika “pepo nne”, ambazo ni ishara ya Uislamu wa ole wa tatu (“farasi mwenye hasira” anayetamani kuvunja hatamu). Wale wachache waaminifu kisha wakajaribiwa kwa dhambi ya uasi wa baba zao wa mwaka 1888, wakati malaika mwenye nguvu wa Ufunuo kumi na nane alivyoshuka, majengo makuu ya Jiji la New York yalipoangushwa, na Ufunuo sura ya kumi na nane, aya ya kwanza hadi ya tatu ikatimia.

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.

Kisha walijaribiwa kupitia utambuzi wa ujumbe wa mvua ya mwisho. Je, mvua ya mwisho ilikuwa dhihirisho la nguvu za Mungu kama katika enzi zilizopita, au je madhihirisho ya nguvu za Mungu yalikuwa ni ya zamani tu? Wale wachache waaminifu kisha wakajaribiwa kwa uasi wa uasi wa baba yao mwaka 1919. Jinsi wale wachache waaminifu wanavyopitia majaribu hayo matatu huamua kama watapokea muhuri wa Mungu katika vipaji vya nyuso zao, au kujikuta wakisujudia jua pamoja na wazee ishirini na watano wa Uadventista wa Laodikia.

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.

Maasi yote ya vizazi vinne vya Uadventista wa Laodikia yanapata kifananisho chao katika tarehe 11 Septemba 2001. Tarehe hiyo, ambayo Isaya aliitambua kama “siku ya upepo wa mashariki,” inaashiria mwanzo wa wakati wa kutiwa muhuri wa wale mia arobaini na nne elfu, na wakati wa kutiwa muhuri ni kipindi cha muda. Mwisho wa kipindi umeonyeshwa na mwanzo, kwa maana Yesu daima huonyesha mwisho wa jambo kwa mwanzo wake. Katika harakati za mwisho za mchakato wa kutiwa muhuri, majaribu yaliyowakilishwa mwanzoni mwa kipindi yanarudiwa tena.

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.

Mnamo tarehe 11 Septemba 2001, majaribu ambayo yalishindwa na waasi wa Uadventista wa Laodikia, kama yanavyoakilishwa na machukizo manne ya Ezekieli, na na makanisa manne ya kwanza ya Ufunuo sura ya pili na ya tatu, yalifika, yakiashiria mwanzo wa mchakato wa kujaribiwa unaoweza kupelekea aidha kwa alama ya mnyama au kwa muhuri wa Mungu, kwa wale wanaodai kuwa Waadventista wa Sabato.

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.

Uongozi wa Uadventista wa Laodikia umenaswa na kamba za udanganyifu wao wenyewe, na karibu haiwezekani kwao “kutambua” marudio ya dhihirisho la nguvu za Mungu kama linavyowakilishwa na harakati za urekebisho za awali, ikiwemo harakati ya urekebisho iliyolileta Uadventista kuwepo. Wazee wa kale walitawanya na kuyafunika mafundisho yanayowakilishwa na vito vya Miller kwa sarafu na vito bandia. Kisanduku cha Biblia ya King James kimewekwa pembeni kama cha nyakati za lugha ya kizamani na kubadilishwa na Biblia za lugha ya kisasa zilizoandikwa kwa istilahi za mtu wa dhambi.

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.

Hata kama baadhi ya watu wa kale wangekuwa tayari kuzingatia uwezekano kwamba ujumbe wa mvua ya mwisho si ujumbe wa amani na salama, ingekuwa karibu haiwezekani kwao kutambua kwamba madhihirisho ya nguvu za Mungu katika historia takatifu za zamani ndizo zinazotambulisha hasa kutiwa muhuri kwa wale mia moja arobaini na nne elfu. La ugumu zaidi bado kwao kulitambua ni kwamba historia takatifu zinazotambulisha moja kwa moja zaidi kutiwa muhuri kwa wale mia moja arobaini na nne elfu ndizo historia takatifu zinazotimiza Malaki sura ya tatu, kwa kuwa Malaki sura ya tatu inaweka wazi kwamba daima kuna mjumbe anayeandaa njia kwa kuwasili kwa ghafla kwa Mjumbe wa Agano. Mjumbe huyo aliwakilishwa na nabii Eliya, ambaye kwa ujasiri alitangaza kwamba kusingekuwa na mvua katika siku zake, isipokuwa ikiwa ingekuja kupitia huduma yake.

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.

Wazee sabini wa Ezekieli wangeona ni upuuzi kukubali kwamba dai lao la kuwa hekalu la Bwana halikuwa na msingi, na kwamba kwa kweli lilikuwa likiwakilisha dai la watu waliokuwa wakiachwa pembeni, kama vile shamba la mizabibu lilipewa wale wanaozalisha matunda yanayostahili shamba hilo la mizabibu. Ujumbe wa Ole wa tatu, mjumbe anayeandaa njia, wimbo wa shamba la mizabibu, vyote vinatoa ushuhuda dhidi ya mapokeo na desturi walizozitegemea, na vinawakilisha kikwazo kikubwa sana, karibu kisichoweza kushindwa, katika kutambua mvua ya masika.

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 mia moja arobaini na nne elfu kunadhihirisha mitihani ile ile kwa wale waliodai “kutambua” nafasi ya Uislamu katika Ole wa tatu. “Ongezeko la maarifa” lililoanzisha harakati ya Wamileraiti lilianza mwishoni mwa “mara saba” mwaka 1798. “Ongezeko la maarifa” lililoanzisha harakati ya mia moja arobaini na nne elfu lilianza mwishoni mwa “mara saba” ya ishara (miaka mia moja ishirini na sita) mwaka 1989. Katika ile miaka mia moja ishirini na sita ya kuongezeka kwa uasi, 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.

Ni katika kizazi cha tatu na cha nne ndipo taifa au watu hujaza kikombe chao cha muda wa rehema, na muda huo sasa umefika. "Kuongezeka kwa maarifa" kutoka katika kitabu cha Danieli kunakowakilishwa na Mto Hiddekel, ni yale yale maarifa yanayoongezeka wakati Ufunuo wa Yesu Kristo unapofunguliwa mihuri, muda mfupi kabla ya kufungwa kwa mlango wa rehema.

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

Tutashughulikia sura tatu za mwisho za kitabu cha Danieli katika makala ijayo.

> “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.

> "Siku zinakaribia upesi ambapo kutakuwa na tashwishi kuu na mkanganyiko. Shetani, amevaa mavazi ya malaika, atadanganya, ikiwezekana, hata wateule. Kutakuwa na miungu mingi na mabwana wengi. Kila upepo wa mafundisho utakuwa ukivuma. Wale waliotoa heshima ya juu kabisa kwa 'sayansi iitwayo kwa uongo' hawatakuwa viongozi wakati huo. Wale waliotegemea akili, ubunifu, au kipaji hawatasimama kileleni wakiongoza safu ya kawaida. Hawakutembea sambamba na nuru. Wale waliothibitisha kutokuwa waaminifu hawataaminishwa kundi wakati huo. Katika kazi ya mwisho yenye uzito, watu wakuu wachache watahusishwa. Wao hujitosheleza, hawategemei Mungu, naye hawezi kuwatumia. Bwana anao watumishi waaminifu, ambao katika wakati wa kutikiswa na kujaribiwa wataonekana wazi. Wapo wathaminiwa waliofichika sasa ambao hawajapiga magoti kwa Baali. Hawajapata ile nuru ambayo imekuwa iking'aa kwa mwako mkali ulioelekezwa juu yenu. Lakini huenda chini ya umbo la nje lililo gumu na lisilovutia, mwangaza safi wa tabia ya Kikristo ya kweli utafichuliwa. Mchana tunatazama mbinguni lakini hatuoni nyota. Zipo pale, zimetulia imara angani, lakini jicho haliwezi kuzitambua. Usiku tunaona mng'ao wao wa kweli." Testimonies, juzuu ya 5, 80, 81.

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