The one-hundred and forty-four thousand are represented as those who are purified by the Messenger of the Covenant, and the great multitude are represented by the white robes of martyrdom. The first of the two sacred periods of the last days identifies the work of the messenger who prepares the way for the Messenger of the Covenant, and the second period represents the work of Elijah. The first period represents the investigative judgment of the living of Laodicean Adventism and the second period represents the executive judgment of modern Rome.

ألف الأربعة والأربعون ألفًا يُمثَّلون بوصفهم الذين يطهِّرهم رسول العهد، والجمع الكثير يُمثَّل بأثواب الشهادة البيضاء. والفترة الأولى من الفترتين المقدستين في الأيام الأخيرة تُحدِّد عمل الرسول الذي يهيِّئ الطريق لرسول العهد، أمّا الفترة الثانية فتمثِّل عمل إيليا. وتمثِّل الفترة الأولى الدينونةَ التحقيقية للأحياء في أدفنتية لاودكية، وتمثِّل الفترة الثانية الدينونةَ التنفيذية على روما الحديثة.

The “sign” to flee the cities in the last days has been misunderstood by Laodicean Adventism. Sister White informs us the destruction of Jerusalem from 66 to 70 AD provides an illustration of the warning sign for God’s people in the last days.

“ئامانجی” هەڵهاتن لە شارەکان لە ڕۆژانی دواوەدا لەلایەن ئەدوێنتیزمی لاودیكیا بە هەڵە تێگەیشتراوە. خوشک وایت ئاگادارمان دەکاتەوە کە وێرانبوونی ئۆرشەلیم لە نێوان ساڵانی 66 تا 70ی زایینی وێنەیەکی ڕوونکەرەوەی نیشانەی ئاگادارکردنەوە بۆ گەلی خودا لە ڕۆژانی دواوەدا دابین دەکات.

“The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.

“その時は遠くない。わたしたちは、初代の弟子たちのように、荒れた寂しい場所に避難所を求めることを余儀なくされるであろう。ローマ軍によるエルサレム包囲がユダヤのキリスト者たちにとって逃避の合図であったように、教皇制の安息日を強制する布告において、わたしたちの国が権力を行使することも、わたしたちに対する警告となるであろう。そのときには、大都市を離れ、さらに小都市をも去って、山中の人里離れた場所にある隠棲の住まいへ移る備えをする時となるであろう。” Testimonies, volume 5, 464.

The siege of Jerusalem which was the sign to flee was the first siege brought by Cestius. Cestius therefore represented a threat that was temporarily removed, for once he set the siege, he then withdrew mysteriously, and historians have never been able to determine his logic for doing so.

Qudsê Orşelîmê, ku nîşana revînê bû, ew yekem qebxandina ku ji aliyê Cestius ve hate kirin bû. Ji ber vê yekê Cestius metirsiyeke ku bi awayekî demkî hate rakirin temsîl dikir; çimkî gava ku wî qebxandin danî, paşê bi awayekî razber vekişiya, û dîroknasan tu carî nekarîn mentiqê wî ji bo vê kiryarê diyar bikin.

“After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack.” The Great Controversy, 31.

“Bwaroma, nga bali wansi wa Cestius, bwe baali bamaze okwetooloola ekibuga, baalekawo mu ngeri etasuubirwa ekizinga, nga byonna birabika ng’ebisaanira ddala okulumba mangu ago.” The Great Controversy, 31.

In the 1880’s and 1890’s Senator Henry W. Blair from New Hampshire introduced a series of bills in Congress to designate Sunday as the National Day of Rest. These bills were commonly referred to as “Blair Sunday Bills.” Senator Blair was a strong advocate for observing Sunday as a day of rest and religious observance. He believed that a uniform day of rest would have positive moral and social effects on American society. While his efforts gained some support, especially from religious groups, they also faced opposition, including concerns about the separation of church and state.

Na myaka ya 1880 mpe 1890, Senatɛrɛ Henry W. Blair ya New Hampshire akotisaki molɔngɔ ya mibeko na Kongrɛ mpo na kotiya Mokolo ya Lomingo lokola Mokolo ya Ekolo ya Kopema. Mibeko yango ezalaki mingi kobengama “Mibeko ya Lomingo ya Blair.” Senatɛrɛ Blair azalaki mobateli makasi ya kobatela Lomingo lokola mokolo ya kopema mpe ya misala ya losambo. Azalaki kondima ete mokolo moko ya kopema oyo ekokani mpo na bato nyonso ekobimisa matomba malamu ya bizaleli mpe ya bomoi ya bato na lisanga ya Amerika. Atako milende na ye ezwaki lisungi moko boye, mingimingi epai ya bituluku ya losambo, ekutanaki mpe na botɛmɛli, bakisa mpe mitungisi na ntina ya bokabwani kati na lingomba mpe mbulamatari.

This was the first attempt to pass Sunday legislation in the history of the earth beast that was destined to speak as a dragon when it ultimately will pass a Sunday law. It was these series of Blair bills that A. T. Jones, one of the messengers of the 1888 General Conference session, went into the halls of Congress and so eloquently opposed. After a few attempts Senator Blair lost the momentum for his push for a National Day of Rest. In direct connection with that history, and the implications of a National Day of Rest (Sunday), the historical record of the counsel of Ellen White can be reviewed.

Ev yekemîn hewl bû ji bo derbas kirina yasayê Yekşemê di dîroka heywanê erdî de; ew yê ku hatibû qederkirin ku dema ku di dawiyê de yasayekî Yekşemê derbas bike, wek ejdehayekê biaxive. Ev rêzeya pêşnûmayên Blair bû ku A. T. Jones, yek ji peyamnêrên civîna Konferansa Giştî ya 1888-an, çû nav salonên Kongreyê û bi belaxeteke mezin li dijî wan rawesta. Piştî çend hewldanan, Senator Blair hêza pêşvebirina xwe ya ji bo Rojeke Aştiyê ya Neteweyî winda kir. Di girêdana rasterast de bi wê dîrokê re, û bi encamên Rojeke Aştiyê ya Neteweyî (Yekşem) re, tomara dîrokî ya şîreta Ellen White dikare were vekolîn.

What is found in the review of her warnings of the Sunday law, is serious and widely misunderstood in Laodicean Adventism. In the context of needing to be out of the cities, which in the passage just cited, she wrote that, “it will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” She repeatedly taught that God’s people needed to live in the country, but her counsels on the subject of country living before 1888 places her direction to leave the cities in the context that in the near future God’s people would need to leave the cities. After 1888, in her written direction concerning country living, she never deviated from the counsel that we should already be out of the cities.

Ebyo ebisangibwa mu kwekenneenya okulabula kwe ku mateeka ga Ssande, bikulu nnyo era bitegeerwa bubi nnyo mu Bwadiventi obwa Lawodikiya. Mu mbeera ey’obwetaavu obw’okuba nga tuli bweru w’ebibuga, mu kitundu ekyayogerwako kaakano, yawandiika nti, “olwo lwe kiriba ekiseera eky’okuva mu bibuga ebinene, ng’okuteekateeka okuvaamu ebito okwabulira ddala amaka ag’ewala mu bifo ebyesudde wakati mu nsozi.” Emirundi mingi yayigiriza nti abantu ba Katonda baali beetaaga okubeera mu byalo, naye amagezi ge ku nsonga y’okubeera mu byalo nga 1888 tannatuuka gateeka obulagirizi bwe obw’okuva mu bibuga mu mbeera nti mu biseera ebitali wala abantu ba Katonda baali banaayetaaga okuva mu bibuga. Oluvannyuma lwa 1888, mu bulagirizi bwe obwawandiikibwa obukwata ku kubeera mu byalo, teyakyama ku magezi nti twandibadde dda nga tuli bweru w’ebibuga.

The Blair National Day of Rest bills that arrived in history were the “sign” to leave the cities, and though the Blair bills lost the momentum necessary to accomplish the task, and withdrew into the darkness of history, the “sign” to flee had been given. It had been given at the historical waymark of the first siege, that was brought by Cestius. The soon-coming Sunday law is represented by the siege of Titus, and if any Laodicean Adventists are still in the cities when that siege arrives, they will die with the wicked.

Mansua ya Siku ya Kitaifa ya Mapumziko ya Blair yaliyotokea katika historia yalikuwa “ishara” ya kuondoka mijini, na ijapokuwa mansua ya Blair yalipoteza msukumo uliokuwa wa lazima ili kutimiza kazi hiyo, na yakajiondoa katika giza la historia, “ishara” ya kukimbia ilikuwa imekwisha kutolewa. Ilitolewa katika alama ya kihistoria ya mazingiwa ya kwanza, yaliyoletwa na Cestius. Sheria ya Jumapili iliyo karibu kuja inawakilishwa na mazingiwa ya Tito, na ikiwa Waadventista wowote wa Laodikia wangali bado mijini wakati mazingiwa hayo yatakapowasili, watakufa pamoja na waovu.

There are two prophetic periods in the last days. They are separated by the soon-coming Sunday law. The first period is the investigative judgment of the living in Laodicean Adventism, and the second period is the executive judgment of the whore of Rome. Those two periods are repeatedly illustrated, for it is in those two periods that the parable of the ten virgins is fulfilled to the very letter, as it was in Millerite history. The tarrying time in the parable is the tarrying time of Habakkuk chapter two, so the two periods we are considering were also illustrated by Habakkuk chapter two. The parable of the ten virgins, and Habakkuk chapter two, were fulfilled to the very letter in Millerite history, and when they were, Ezekiel chapter twelve, verses twenty-one to twenty-eight was also fulfilled.

لە ڕۆژانی دواهەمدا دوو ماوەی پێشبینی هەیە. ئەوان بە یاسای یەکشەممەی نزیکەوە دێت لێک جیادەکرێنەوە. ماوەی یەکەم بریتییە لە دادوەریی لێکۆڵینەوەی زیندووان لە ئەدڤەنتیزمی لائۆدیکیادا، و ماوەی دووەم بریتییە لە دادوەریی جێبەجێکاری فاحیشەی ڕۆما. ئەو دوو ماوەیە بەردەوام وێنەکراون، چونکە لە هەمان دوو ماوەدا نموونەی دە کچە پاکیزەکە بە تەواوی و بە هەمان پیتە جێبەجێ دەبێت، وەک لە مێژووی میلەریدا بوو. ماوەی درەنگخستن لەو نموونەیەدا هەمان ماوەی درەنگخستنی حەبەقوق بەشی دووە، بۆیە ئەو دوو ماوەیەی ئێمە لێیان دەڕوانین هەروەها بە حەبەقوق بەشی دوو وێنەکرابوون. نموونەی دە کچە پاکیزەکە، و حەبەقوق بەشی دوو، لە مێژووی میلەریدا بە تەواوی و بە هەمان پیتە جێبەجێ بوون، و کاتێک ئەوان جێبەجێ بوون، حیزقیێل بەشی دوازدە، ئایەتەکانی بیست و یەک تا بیست و هەشتیش هەروەها جێبەجێ بوو.

The last eight verses from Ezekiel chapter twelve, identify a time when the “effect of every vision” will be fulfilled, at a time when God would “no longer prolong” His visions. The two periods of history that are repeated so often and identify the investigative judgment of the living in Laodicean Adventism, and the executive judgment of the whore of Tyre, is the prophetic period where every vision within the Bible reaches its perfect and final fulfillment. In that period the one hundred and forty-four thousand are established, and they represent the class that does not die, and live until Christ returns. In Luke chapter twenty-one Christ identifies a “sign” that identifies when that generation has arrived.

हेजेकिएल अध्याय बारह की अंतिम आठ आयतें उस समय की पहचान करती हैं जब “हर दर्शन का प्रभाव” पूरा किया जाएगा, उस समय जब परमेश्वर अपनी दर्शनों को “अब और विलंबित” न करेगा। इतिहास की वे दो अवधियाँ, जो बार-बार दोहराई जाती हैं और जो लौदीकियाई ऐडवेंटवाद में जीवितों के जाँच-पड़ताल न्याय, और सूर की वेश्या के कार्यपालक न्याय की पहचान करती हैं, वही वह भविष्यद्वाणी संबंधी अवधि है जिसमें बाइबल के भीतर का प्रत्येक दर्शन अपनी सिद्ध और अंतिम परिपूर्ति को पहुँचता है। उसी अवधि में एक लाख चवालीस हजार स्थापित किए जाते हैं, और वे उस वर्ग का प्रतिनिधित्व करते हैं जो मरता नहीं, वरन् मसीह के लौटने तक जीवित रहता है। लूका अध्याय इक्कीस में मसीह एक “चिन्ह” की पहचान करते हैं, जो यह दर्शाता है कि वह पीढ़ी आ पहुँची है।

In the two histories represented by the “sign” to flee, as set forth by Christ in connection with the abomination of desolation, two periods are marked, and their beginning and endings have a “sign” at the beginning of the period and “signs” at the ending. The “sign” that Christ identified as representing the final generation who would live until He came in the clouds is the evidence that we are now in the final generation of earth’s history.

“chailatna” tawh tlanna tih hmanga entîr anih anga, Khrista’n tihboralna chhehhlawhna nên a sawi dânah chuan, hun hnih chu hriatpuiin an awm a; an ṭan leh an tawpahte pawh, hun chu a ṭan lâi-ah “chhinchhiahna” pakhat leh a tawp lamah “chhinchhiahna” tam tak an awm. Khrista’n mei chhûng zînga a lo kal hma chhung a nung reng tûr hnuhnûng ber khawvêl thlahte entîrtu “chhinchhiahna” a tih chu, tûnah hian khawvêl chanchin hnuhnûng ber thlahah kan awm tawh tih finfiahna a ni.

In Luke chapter twenty-one, Jesus identifies the history from the three and a half years trampling down and destruction of literal Jerusalem from the year 66 unto the year 70, unto the end of the three and a half years of trampling down of spiritual Jerusalem that began in 538 and ended in 1798.

Mu Luka kapitoli makumi awekumi na kamo, Yesu walumbulula historia kufuma ku myaka itatu ne hafu iya kukandikapwa panshi no konaulwa kwa Yerusalemu wa kwene kufuma mu mwaka wa 66 ukufika mu mwaka wa 70, ukufika na ku mpela ya myaka itatu ne hafu iya kukandikapwa panshi kwa Yerusalemu wa kipashi eyatendekele mu 538 no kupwa mu 1798.

And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:20–24.

Na wakati mtakapoona Yerusalemu umezingirwa na majeshi, ndipo jueni ya kuwa ukiwa wake umekaribia. Ndipo walio katika Uyahudi na wakimbilie milimani; na walio katikati yake na watoke humo; wala walio mashambani wasiingie ndani yake. Kwa maana hizo ni siku za kisasi, ili yatimizwe mambo yote yaliyoandikwa. Lakini ole wao wenye mimba, na wao wanyonyeshao, katika siku hizo! kwa maana kutakuwa na dhiki kuu katika nchi, na ghadhabu juu ya watu hawa. Nao wataanguka kwa makali ya upanga, nao watachukuliwa mateka hadi mataifa yote; na Yerusalemu utakanyagwa na Mataifa, hata nyakati za Mataifa zitakapotimia. Luka 21:20–24.

The “times” of the Gentiles trampling down Jerusalem is in the plural, for it represents the trampling down of literal Jerusalem that ended in the year 70, and the trampling down of spiritual Jerusalem that ended in 1798. The Gentiles represent both paganism and papalism, and it is those two powers that are the subject of the vision in the question of Daniel chapter eight, that asks, “How long.”

“Ebihe” by’Abanyamahanga eby’okulinnyiriranga Yerusaalemi biri mu bungi, kubanga biraga okulinyiririra kwa Yerusaalemi ey’amazima okwakoma mu mwaka gwa 70, n’okulinyiririra kwa Yerusaalemi ow’omwoyo okwakoma mu 1798. Abanyamahanga bano bukiikirira obupagaani era n’obwapaapa, era amaanyi ago gombi ge gali essonga ey’okwolesebwa mu kibuuzo ekiri mu ssuula ey’omunaana eya Danyeri, ekibuuza nti, “Lulituusa wa.”

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

Kandi ni mbwa munu umwi waateta, ne mbwa munu mukwabo waambile kuli yula mbwa munu waateta ati, “Lwisa kaana chikekala kimwesho kino kya mulambu wa cila buci, ne kya kusomboka kwa kuleketa bungenge, pakupa byonse bibili, Inzu ya Mushilo ne cilwilo, ku kunyantwa ku makasa?” Danieli 8:13.

The “times of the Gentiles” in Luke chapter twenty-one, is referring to the twenty-five hundred and twenty years of God’s vengeance upon the northern kingdom which began in 723 BC and concluded in 1798. The year 538 marks when the man of sin stood in the holy place and proclaimed that he was God, thus dividing the period into two equal periods of twelve hundred and sixty years. The second period of twelve hundred and sixty years is the same history that is marked as concluding in Luke chapter twenty-one, verse twenty-four, when the “times of the Gentiles” was fulfilled. In the historical narrative that Jesus is identifying for His disciples verse twenty-four brings the testimony given to the disciples to the “time of the end” in 1798. From there Jesus begins to identify the “signs” associated with the Millerite movement.

Luka sura ya ishirini na moja katika usemi huu wa “nyakati za Mataifa” inarejelea miaka elfu mbili mia tano na ishirini ya kisasi cha Mungu juu ya ufalme wa kaskazini, kilichoanza mwaka 723 KK na kukamilika mwaka 1798. Mwaka 538 ni alama ya wakati ambapo yule mtu wa dhambi alisimama mahali patakatifu na kutangaza kwamba yeye ndiye Mungu, hivyo akiigawa hiyo kipindi katika sehemu mbili zilizo sawa za miaka elfu moja mia mbili na sitini. Kipindi cha pili cha miaka elfu moja mia mbili na sitini ndicho historia hiyohiyo inayotiwa alama kuwa inakamilika katika Luka sura ya ishirini na moja, aya ya ishirini na nne, wakati “nyakati za Mataifa” zilipotimizwa. Katika simulizi la kihistoria ambalo Yesu anawatambulisha wanafunzi Wake, aya ya ishirini na nne inaleta ushuhuda aliowapa wanafunzi kwenye “wakati wa mwisho” mwaka 1798. Kuanzia hapo Yesu anaanza kutambua “ishara” zinazohusiana na vuguvugu la Millerite.

And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.

Na kutakuwako ishara katika jua, na katika mwezi, na katika nyota; na juu ya nchi mataifa yatakuwa katika dhiki, yakiwa katika fadhaa; bahari na mawimbi vikinguruma; mioyo ya watu ikizimia kwa hofu, na kwa kutazamia mambo hayo yajayo juu ya nchi; kwa maana nguvu za mbingu zitatikisika. Ndipo watakapomwona Mwana wa Adamu akija katika wingu pamoja na nguvu na utukufu mkuu. Na hayo yatakapoanza kutokea, ndipo tazameni juu, mkainue vichwa vyenu; kwa maana ukombozi wenu unakaribia. Luka 21:25–28.

Jesus states that “there shall be signs,” and He identifies them as signs in the sun and moon, and in the stars, the distress of nations, the powers of heaven being shaken and then the Son of man comes in a cloud. All these “signs,” were fulfilled in the Millerite history.

Yesu avuga ko “hazabaho ibimenyetso,” kandi abigaragaza ko ari ibimenyetso mu zuba no mu kwezi no mu nyenyeri, umubabaro w’amahanga, n’imbaraga zo mu ijuru zinyeganyezwa, maze hanyuma Umwana w’umuntu akaza ari mu gicu. Ibyo byose byitwa “ibimenyetso” byasohoye mu mateka y’Abamilerite.

“Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.

“Unabii hautabiri tu namna na kusudi la kuja kwa Kristo tu, bali huweka mbele ishara ambazo kwa hizo wanadamu watatambua wakati ambapo kumekaribia. Yesu alisema: ‘Kutakuwa na ishara katika jua, na katika mwezi, na katika nyota.’ Luka 21:25. ‘Jua litatiwa giza, na mwezi hautatoa nuru yake, na nyota za mbinguni zitaanguka, na nguvu zilizo mbinguni zitatikiswa. Ndipo watakapomwona Mwana wa Adamu akija katika mawingu kwa uweza mkuu na utukufu.’ Marko 13:24–26. Mfunuo huyo anaieleza hivi ishara ya kwanza itakayotangulia ujio wa pili: ‘Palikuwa na tetemeko kubwa la nchi; na jua likawa jeusi kama gunia la singa, na mwezi mzima ukawa kama damu.’ Ufunuo 6:12.”

“These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded. . ..

“ئەم نیشانانە پێش کردنەوەی سەدەی نۆزدەهەم بینران. لە تەواوبوونی ئەم پێشبینییەدا، لە ساڵی 1755، ترسناکترین زەلزەلەیەک ڕوویدا کە هەرگیز تۆمار کراوە....”

“Twenty-five years later appeared the next sign mentioned in the prophecy—the darkening of the sun and moon. What rendered this more striking was the fact that the time of its fulfillment had been definitely pointed out. In the Saviour’s conversation with His disciples upon Olivet, after describing the long period of trial for the church,—the 1260 years of papal persecution, concerning which He had promised that the tribulation should be shortened,—He thus mentioned certain events to precede His coming, and fixed the time when the first of these should be witnessed: ‘In those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light.’ Mark 13:24. The 1260 days, or years, terminated in 1798. A quarter of a century earlier, persecution had almost wholly ceased. Following this persecution, according to the words of Christ, the sun was to be darkened. On the 19th of May, 1780, this prophecy was fulfilled. . ..

Miaka ishirini na mitano baadaye ilitokea ishara iliyofuata iliyotajwa katika unabii—kutiwa giza kwa jua na mwezi. Kilichofanya jambo hili liwe la kushangaza zaidi ni ukweli kwamba wakati wa kutimia kwake ulikuwa umeonyeshwa kwa uwazi kabisa. Katika mazungumzo ya Mwokozi na wanafunzi Wake juu ya Mlima wa Mizeituni, baada ya kueleza kipindi kirefu cha majaribu kwa kanisa,—miaka 1260 ya mateso ya upapa, ambayo kwayo alikuwa ameahidi kwamba dhiki hiyo ingefupishwa,—alivitaja hivi matukio fulani yatakayotangulia kuja Kwake, na akaweka wakati ambapo la kwanza kati ya hayo lingeshuhudiwa: “Katika siku hizo, baada ya dhiki hiyo, jua litatiwa giza, na mwezi hautatoa mwanga wake.” Marko 13:24. Siku 1260, au miaka, ilikoma katika mwaka wa 1798. Robo ya karne mapema, mateso yalikuwa karibu yamekoma kabisa. Baada ya mateso hayo, kulingana na maneno ya Kristo, jua lilipaswa kutiwa giza. Tarehe 19 Mei, 1780, unabii huu ulitimizwa....

“Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 304, 306–308.

“Kristo ovale ngwisizya bantu Bage ku kalindilila bifwano vya kuiza Kwakwe no kusekelela pe bayakumona buboniboni bwa Mwami uiza. ‘Lino ibi bintu byatandika kuboneka,’ Wakati, ‘muzumanine pa ngulu, no kunyamuna imitwe yenu; pantu ulupulukilo lwenu luli papi no kufika.’ Aponya abasikuti Bakwe ku miti ya mu kyanda kya maluba ilyo itampa kutubuka, no kwamba ati: ‘Ilyo ino yatampa kutubuka, imwe bene mulamona no kwishiba ati iciindi ca lyanda cili papi no kuswena. Filyo fine na imwe, ilyo mwamona ibi bintu filecitika, ishibeni ati Ubufumu bwa Lesa buli papi no kufika.’ Luka 21:28, 30, 31.” The Great Controversy, 304, 306–308.

The triple application of the three Rome’s identify that in the trampling down of Jerusalem by pagan Rome and then by papal Rome, the trampling down of the sanctuary and the host by modern Rome was represented by a period of either twelve hundred and sixty days (pagan Rome), or twelve hundred and sixty prophetic years (papal Rome). The symbolic twelve hundred and sixty days (forty-two months) identifying the period of modern Rome’s persecution of God’s faithful people will be each period with a singular “sign” that identifies the time of flight for the faithful of that period. Each of the three periods ends with a manifestation of several “signs,” not a singular “sign” as at the beginning of the period.

Ìtùmọ̀ mẹ́ta ti àwọn Róòmù mẹ́ta náà fi hàn pé, nínú ìtẹ̀lẹ̀sí ìtẹ̀ mọ́lẹ̀ ti Jerúsálẹ́mù lábẹ́ Róòmù keferi, lẹ́yìn náà lábẹ́ Róòmù póòpù, ìtẹ̀ mọ́lẹ̀ ti ibi mímọ́ àti ogun náà lábẹ́ Róòmù òde-òní ni a ṣojú fún nípasẹ̀ àkókò kan tí ó jẹ́ ọjọ́ ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta (Róòmù keferi), tàbí ọdún àsọtẹ́lẹ̀ ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta (Róòmù póòpù). Ọjọ́ àmì-mẹ́rìndínlógójì àti ọgọ́ta náà, tí ó jẹ́ àmì ọ̀nà àpẹẹrẹ (oṣù méjìlélógójì), tí ń fi àkókò inúnibíni Róòmù òde-òní sí àwọn ènìyàn olóòótọ́ Ọlọ́run hàn, yóò jẹ́ pé àkókò kọ̀ọ̀kan ní “àmì” kan ṣoṣo tí ń dá àkókò ìsálọ́ fún àwọn olóòótọ́ ti àkókò náà mọ̀. Kálukú nínú àwọn àkókò mẹ́ta náà parí pẹ̀lú ìfarahàn “àwọn àmì” púpọ̀, kì í ṣe “àmì” kan ṣoṣo bí ó ti rí ní ìbẹ̀rẹ̀ àkókò náà.

“It is at midnight that God manifests His power for the deliverance of His people. The sun appears, shining in its strength. Signs and wonders follow in quick succession. The wicked look with terror and amazement upon the scene, while the righteous behold with solemn joy the tokens of their deliverance. Everything in nature seems turned out of its course. The streams cease to flow. Dark, heavy clouds come up and clash against each other. In the midst of the angry heavens is one clear space of indescribable glory, whence comes the voice of God like the sound of many waters, saying: ‘It is done.’ Revelation 16:17.” The Great Controversy, 636.

“Li nîvê şevê de ye ku Xwedê hêza xwe ji bo rizgarkirina gelê xwe diyar dike. Roj derdikeve, di quweta xwe de dibiriqe. Nîşan û keramet bi pey hev û bi lez tên. Xerabkar bi tirs û heyret li ser wê dîmenê dinêrin, lê rastperest bi şadiya ciddî nîşaneyên rizgariya xwe dibînin. Her tişt di tebîetê de wisa xuya dike ku ji rêça xwe derketibe. Çem ji herikînê disekin. Ewrên tarî û giran radibin û li hemûber hev diqelibin. Di nav ezmanên hêrsbûyî de cîhek zelal a bi rûmeteke nayê vegotin heye, ji wir dengê Xwedê wek dengê avên pir tê, dibêje: ‘Bû.’ Vahiy 16:17.” The Great Controversy, 636.

The period of the executive judgment upon the whore of Rome begins with the lifting up of the ensign that identifies that God’s other flock that is still in Babylon should flee. That period ends with “signs and wonders.” That period begins with the “second voice” of Revelation chapter eighteen, and it ends with the voice of God. Of course, the first and second voices of Revelation chapter eighteen is the voice of Christ. The first voice identifies the beginning of the investigative judgment of the living Laodicean Adventist church, and the second voice identifies the end of that period, but also marks the beginning of the executive judgment upon the whore of Rome.

Roma kahaba juu ya hukumu ya utekelezaji huanza kwa kuinuliwa kwa bendera inayotambulisha kwamba kundi lingine la Mungu, ambalo bado liko Babeli, linapaswa kukimbia. Kipindi hicho huisha kwa “ishara na maajabu.” Kipindi hicho huanza kwa “sauti ya pili” ya Ufunuo sura ya kumi na nane, na huisha kwa sauti ya Mungu. Bila shaka, sauti ya kwanza na ya pili za Ufunuo sura ya kumi na nane ni sauti ya Kristo. Sauti ya kwanza hutambulisha mwanzo wa hukumu ya uchunguzi ya kanisa la Waadventista Walaodikia walio hai, na sauti ya pili hutambulisha mwisho wa kipindi hicho, lakini pia huweka alama ya mwanzo wa hukumu ya utekelezaji juu ya Roma kahaba.

The complete history is governed by the week in which Christ confirmed the covenant, and the soon-coming Sunday law is typified as the middle waymark as typified by the cross. Both histories possess the signature of Alpha and Omega, for the beginning and ending in either history is represented by God’s voice. They also represent the truth, for the middle waymark is the rebellion of the Sunday law, and the Hebrew word “truth” was created with the first, thirteenth and last letters of the Hebrew alphabet. The first voice of Revelation chapter eighteen is the voice of Christ, the last voice is the voice of God, and the voice in the middle, also being the voice of God, is also where the rebellion of the thirteenth letter is represented by the earth beast “speaking” as a dragon, as represented in Revelation chapter THIRTEEN.

historia yothe hwosweneulwa ni kyuswu ki Kristwa yijikine ulakano, na mweho gwa Sundaigwa gukwiza madangila gusemelelwa nginya ikimanyilo kya pakati, nge kyasemelelwa ni musalaba. Historia syosiili siina ikimanyilo kya Alfa na Omega, niundu mwanzo na mwisho wa kila historia iasemelelwa ni sauti ya Ngai. Syosii iasemelela na ukweli, niundu ikimanyilo kya pakati ni uasi wa mweho gwa Sundaigwa, na neno la Kiebrania “ukweli” lyatwawwe ni ndeto sya kwanza, sya ikumi na itatu, na sya mwisho sya alfabeti ya Kiebrania. Sauti ya kwanza ya Ufunuo sura ya ikumi na nane ni sauti ya Kristwa, sauti ya mwisho ni sauti ya Ngai, na sauti ya katikati, nayo pia ikiwa ni sauti ya Ngai, ni hapo tena uasi wa ndeto ya ikumi na itatu usemelelwa ni mnyama wa nthĩ “kunena” ta joka, nge kwasemelelwa katika Ufunuo sura ya IKUMI NA ITATU.

The ensign at the soon-coming Sunday law represents the “sign” to flee for God’s faithful, but it also identifies that the beginning of the prophetic period that ends with the ensign being lifted up must also have a “sign.” That “sign” is what Jesus identifies as evidence that the last generation of planet earth has arrived. In Luke chapter twenty-one the disciples ask what Christ meant when He identified that the temple was going to be destroyed.

ئاڵای یاسای یەکشەممەی نزیکەهاتوو وەک «نیشانە»یەک بۆ هەڵهاتنی دڵسۆزانەکانی خودا دەردەکەوێت، بەڵام هەروەها ناساندنی ئەوەش دەکات کە دەستپێکی ئەو ماوەی پێشبینییەی کە بە بەرزکردنەوەی ئاڵاکە کۆتایی دێت، پێویستە خاوەنی «نیشانە»یەکیش بێت. ئەو «نیشانە»یە ئەوەیە کە عیسا وەک بەڵگە دیاری دەکات بۆ ئەوەی کە دوا نەوەی زەوی گەیشتووە. لە بەشی بیست و یەکەمی ئینجیلی لۆقا، قوتابییان دەپرسن مەسیح چیی لەبەرچاو بوو کاتێک ئاماژەی بەوە دا کە پەرستگاکە وێران دەبێت.

And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? Luke 21:7.

Anebo bamubaza, bati: Mwigisha, none ibyo bintu bizaba ryari? Kandi ni ikihe kimenyetso kizaboneka igihe ibyo bintu bizasohora? Luka 21:7.

Jesus then begins to identify the history that leads to the year 70 when the temple and city would be destroyed, and continues on to verse twenty-four where He identifies when the “times” of the Gentiles would be fulfilled.

عیسىٰ پھر اُس تاریخ کی نشان دہی کرنا شروع کرتے ہیں جو سن 70 تک پہنچتی ہے، جب ہیکل اور شہر تباہ کیے جانے تھے، اور آیت چوبیس تک اِس بیان کو جاری رکھتے ہیں، جہاں وہ یہ واضح کرتے ہیں کہ غیروں کے “اوقات” کب پورے ہوں گے۔

And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

Hanoŋ ga maaŋaŋ lii, hagaranne bade tamaŋɗe ndeeji on, nde Yerusalaam waawi yowitaade e juuɗe lenyiije, haa nyalaaɗe lenyiije ndii timmii. Luuka 21:24.

The idea that this verse is referring to literal Jerusalem is based upon the Catholic theological foolishness called futurism, that applies symbolic literally and places the fulfillment of the prophecies exclusively at the end of the world. The attack upon the correct application of this verse has been a major attack of Satan throughout the reading of the New Testament. Literal Jerusalem ceased to be the symbol of prophetic Jerusalem in the time of Christ, when literal prophecy changed the spiritual application. This revelation was a major teaching established by the apostle Paul. The trampling down of Jerusalem identifies the twelve hundred and sixty years of papal darkness from the year of 538 to 1798.

Mbongo yi ne kuvesa nti vesi yeji yisola Yerusalemu ya mbote-mbote ya mosuni, yisimbamena na buzoba bwa teoloji ya Katolika bobo babinga futirizimu, buvandaka kusadila bima bya kifwanisu lokola bya mbote-mbote, mpe kubika kokokisama kwa bisakulu kaka na nsuka ya nza. Kubundama kwa kusadila kwa solo kwa vesi yeji kuvandaka kubundama ya nene ya Satana na ntwala ya ntangu yonso ya kutanga Kondimana ya Malu-Malu. Yerusalemu ya mbote-mbote ya mosuni yasile kuvanda kifwanisu ya Yerusalemu ya kisakulu na ntangu ya Klisto, ntangu kisakulu kya mbote-mbote kyabalulaka kusadila kwa kimpeve. Emoniselu yeyi yivandaka dilongi ya nene yitulumukaka na ntumwa Pawulo. Kunyatama kwa Yerusalemu kumonisaka bamvula nkama moko na ntuku sambanu ya mudidi wa upapa, kubanda na mvula 538 tii 1798.

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. Revelation 11:2.

Lakini ua ulio nje ya hekalu uache, wala usiupime; kwa maana umepewa Mataifa; nao watauukanyaga mji mtakatifu kwa muda wa miezi arobaini na miwili. Ufunuo 11:2.

Jerusalem of prophecy ceased to be the symbol of the chosen city at the cross.

Yerûşalimê pêxemberiyê li ser xaçê dev ji bûna sembola bajarê bijartî berda.

“How many there are who feel that it would be a good thing to tread the soil of old Jerusalem, and that their faith would be greatly strengthened by visiting the scenes of the Saviour’s life and death! But old Jerusalem will never be a sacred place until it is cleansed by the refining fire from heaven.” Review and Herald, June 9, 1896.

“Ni banga beti nde bazali komona ete ekozala likambo malamu kotambola likoló ya mabele ya Yelusaleme ya kala, mpe ete kondima na bango ekolendisama mingi soki bakende kotala bisika ya bomoi mpe ya liwa ya Mobikisi! Kasi Yelusaleme ya kala ekotikala ata moke te esika mosantu kino ekopɛtolama na moto ya kopɛtola oyo euti na likoló.” Review and Herald, 9 Yuní 1896.

Once Jesus led the disciples to the time of the end in 1798 in verse twenty-four, He then introduced the Millerite time when the announcement of the first angel arrived into history.

UJesu esanda kukhokela abafundi kwixesha lesiphelo ngo-1798 kwivesi yamashumi amabini anesine, wandula ke wazisa ixesha lamaMillerite, xa isibhengezo sengelosi yokuqala sangena embalini.

And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.

Kandi kusiingawo ebyewuunyo mu izuuba, ne mu mwesi, ne mu mmunyeenye; ne ku nsi walibaawo obuyinike bw’amahanga, nga tebamanyi kya kukola; ennyanja n’amayengo gaayo nga biwuuma; abantu emitima gyabwe nga gibavaamu olw’okutya n’olw’okulindirira ebyo ebigenda okujja ku nsi: kubanga amaanyi ag’omu ggulu galikankanyizibwa. Awo baliraba Omwana w’Omuntu ng’ajja mu kikome ne amaanyi n’ekitiibwa ekingi. Era ebintu bino bwe binaatanula okubaawo, kale mutunule waggulu, muyimuse emitwe gyammwe; kubanga obununuzi bwammwe bunaatera. Lukka 21:25–28.

The signs that introduced the Millerite history were fulfilled in agreement with the never-failing power of God’s Word.

Ibimenyetso byatangije amateka y’Abamillerite byasohojwe bihuje n’imbaraga zitajya zitsindwa z’Ijambo ry’Imana.

“The signs in the sun, moon, and stars have been fulfilled.” Review and Herald, November 22, 1906.

“Zuba ziri mw’izuba, ukwezi, n’inyenyeri zirasohoye.” Review and Herald, November 22, 1906.

We will continue Luke chapter twenty-one in the next article.

En makala ya nsima, beto ta landila na Luka kapu ya makumi zole na mosi.

“December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

“1848, Disemba 16, Mwami yangahekelemo ukumonwa kwa kutikinyika kwa maka a ku myulu. Nkamwene ukuti ilyo Mwami alandile ati, ‘myulu,’ mu kupela ifishibilo ifyalembwa na Mateo, Mako, na Luka, apelele kuli myulu; kabili ilyo alandile ati, ‘icalo,’ apelele kuli icalo. Amaka ya myulu ni kasuba, umweshi, ne nshitwa. Yena e yalatungulula mu myulu. Amaka ya pa calo ni ayo atungulula pa calo. Amaka ya myulu yakatikinyikwa ku ishiwi lya kwa Lesa. Elyo kasuba, umweshi, ne nshitwa fikafumishiwa mu myanda yabyo. Tefyakapiteko, lelo fikatikinyikwa ku ishiwi lya kwa Lesa.”

“Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

គ облак​ងងឹត​ធ្ងន់ៗ​បានរំកិលឡើងមក ហើយប៉ះទង្គិចគ្នាទៅវិញទៅមក។ បរិយាកាសបានបែកចេញ ហើយរមៀលថយក្រោយ; បន្ទាប់មក យើងអាចសម្លឹងឡើងតាមរយៈចន្លោះបើកចំហនៅក្នុង Orion ដែលជាទីដែលព្រះសូរសេងរបស់ព្រះបានមក។ ទីក្រុងបរិសុទ្ធនឹងចុះមកតាមរយៈចន្លោះបើកចំហនោះ។ ខ្ញុំបានឃើញថា ឥឡូវនេះ អំណាចទាំងឡាយនៃផែនដីកំពុងត្រូវបានរញ្ជួយ ហើយថា ព្រឹត្តិការណ៍ទាំងឡាយកើតឡើងតាមលំដាប់។ សង្គ្រាម និងពាក្យចចាមអារ៉ាមអំពីសង្គ្រាម ដាវ ទុរភិក្ស និងរោគអាសន្នរោគ ជារឿងដំបូងដែលត្រូវរញ្ជួយអំណាចទាំងឡាយនៃផែនដី បន្ទាប់មក ព្រះសូរសេងរបស់ព្រះនឹងរញ្ជួយព្រះអាទិត្យ ព្រះចន្ទ និងផ្កាយទាំងឡាយ ហើយផែនដីនេះផងដែរ។ ខ្ញុំបានឃើញថា ការរញ្ជួយនៃអំណាចទាំងឡាយនៅអឺរ៉ុប មិនមែនដូចដែលអ្នកខ្លះបង្រៀនថា ជាការរញ្ជួយនៃអំណាចទាំងឡាយនៃស្ថានសួគ៌ទេ ប៉ុន្តែវាគឺជាការរញ្ជួយនៃបណ្តាប្រជាជាតិដែលកំពុងខឹងសម្បារ។ Early Writings, 41.