We were considering Jeremiah chapter fifty in the previous article, and in the passage the judgment upon Babylon, that begins at the soon coming Sunday law in the United States and ends with the wrath of God. The executive judgment is the day of the Lord’s vengeance that was represented by the destruction of Jerusalem in the year 70 AD. The destruction of Jerusalem accomplished by Rome in 70 AD, had been typified by the destruction of Jerusalem carried out by Nebuchadnezzar. Together they provided two witnesses of the Executive Judgment of the whore of Tyre, who is also the whore of Revelation chapter seventeen.

Munkhani yakale tinali kulingalira Yeremiya chaputala makumi asanu, ndipo m’ndimeyo muli chiweruzo pa Babuloni, chimene chimayambira pa lamulo la Lamlungu lomwe likubwera posachedwa ku United States ndipo chimathera pa mkwiyo wa Mulungu. Chiweruzo chomaliza ndi tsiku la kubwezera la Ambuye limene linaimiridwa ndi kuwonongedwa kwa Yerusalemu m’chaka cha 70 AD. Kuwonongedwa kwa Yerusalemu kochitidwa ndi Roma mu 70 AD, kunali kutayipidwa kale ndi kuwonongedwa kwa Yerusalemu kochitidwa ndi Nebukadinezara. Pamodzi zinapereka mboni ziwiri za Chiweruzo Chomaliza cha hule la Turo, amene alinso hule la Chivumbulutso chaputala 17.

Jeremiah informs us that when the Lord’s vengeance is accomplished upon modern Babylon, beginning with the soon-coming Sunday law, that “In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve.” In those days, the sealing of the one hundred and forty-four thousand will have already been accomplished.

Jeremiya anotiudza kuti kana kutsiva kwaShe kwazadzikiswa pamusoro peBhabhironi razvino, kuchitanga nemutemo weSvondo uri kuuya nokukurumidza, kuti, “Namazuva iwayo, nenguva iyo, ndizvo zvinotaura Jehovha, kuipa kwaIsraeri kuchatsvakwa, kukasawanikwa; nezvivi zvaJudha, hazvingawanikwi; nokuti ndichavaregerera vandinochengeta.” Namazuva iwayo, kuisirwa chisimbiso kwezana namakumi mana nezvina zvamazana kuchange kwatove kwatoitwa.

“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 216.

“Munhu kuita chiiko, hama, mubasa guru rokugadzirira? Avo vari kubatana nenyika vari kugamuchira mufananidzo wenyika uye vari kugadzirirwa chiratidzo chechikara. Avo vasingavimbi nezvavo, vanozvininipisa pamberi paMwari uye vanonatsa mweya yavo nokuteerera chokwadi, ndivo vari kugamuchira mufananidzo wekudenga uye vari kugadzirirwa chisimbiso chaMwari pahuma dzavo. Kana murayiro wabudiswa uye mucherechedzo waiswa, chimiro chavo chicharamba chakachena chisina gwapa nokusingaperi.” Testimonies, vhoriyamu 5, 216.

The executive judgment begins with the second voice of Revelation chapter eighteen, who calls men and women to flee from Babylon, and Jeremiah says, “their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her.” Her judgment is accomplished by the “archers.” The first reference to an archer in the Scriptures is concerning Ishmael.

Kutongwa kwekupedzisira kunotanga nenzwi rechipiri raZvakazarurwa chitsauko gumi nesere, rinodana varume navakadzi kuti vatize kubva muBhabhironi, uye Jeremia anoti, “zuva ravo rasvika, nguva yokuvashanyira. Inzwi ravaya vanotiza navanopunyuka kubva munyika yeBhabhironi, kuti vazivise paZioni kutsiva kwaJehovha Mwari wedu, kutsiva kwetembere yake. Unganidzai vapfuri vemiseve kuzorwa neBhabhironi: imi mose munokotamisa uta, dzikamai makarikomba kumativi ose; ngaparege kuva neumwe waro anopunyuka: muritsive zvinoenderana nebasa raro; sezvose zvarakaita, ndiitireiwo saizvozvo.” Kutongwa kwaro kunoitwa ne“vapfuri vemiseve.” Kutaurwa kwokutanga kwemupfuri wemiseve muMagwaro kuri pamusoro paIshmaeri.

And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:17–20.

Mwari akanzwa inzwi romukomana; mutumwa waMwari akadanidzira Hagari ari kudenga, akati kwaari, Chiiko chinokutambudza, Hagari? Usatya; nokuti Mwari anzwa inzwi romukomana paari ipapo. Simuka, usimudze mukomana, umubate noruoko rwako; nokuti ndichamuita rudzi rukuru. Mwari akazarura meso ake, akaona tsime remvura; akaenda, akazadza hombodo nemvura, akamwisa mukomana. Mwari akava nomukomana; akakura, akagara murenje, akava mupfuri womuseve. Genesi 21:17–20.

The “hour of the great earthquake” in Revelation eleven identifies the beginning of the executive judgment upon the whore of Rome, that begins at the soon-coming Sunday law in the United States. In the “hour” “the third woe cometh quickly. And the seventh angel sounded.” The third woe, is the seventh trumpet. It is the archers of Islam that are employed to bring His judgment upon those who enforce the mark of papal authority (Sunday worship), and persecute those who uphold the mark of God’s authority (Sabbath worship).

“awa ya chikhulu ya kutetemeka kwa misava” eka Nhlavutelo khume na yin’we yi kombisa ku sungula ka vuavanyisi bya ku hetisisa ehenhla ka nghwavava ya Rhoma, lebyi sungulaka hi nawu wa Sonto lowu taka hi ku hatlisa eUnited States. Eka “awa” leyi, “khombo ra vunharhu ri ta hi ku hatlisa. Kutani ntsumi ya vunkombo yi ba mhalamhala.” Khombo ra vunharhu i mhalamhala ya vunkombo. I varwi va mintwa va Vuislamo lava tirhisiwaka ku tisa vuavanyisi bya Yena ehenhla ka lava sindzisaka mfungho wa vulawuri bya vapapa (ku gandzela hi Sonto), naswona va xanisa lava seketelaka mfungho wa vulawuri bya Xikwembu (ku gandzela hi Savata).

In Luke chapter twenty-one Jesus in answering the disciple’s questions about the destruction of Jerusalem and the temple, provides an historical narrative that also represents the history of the last days. He references the “days of vengeance,” which was an essential prophetic attribute of His ministry as the Messiah, which He identified in His opening announcement of His ministry by reading from the prophet Isaiah to the church in Nazareth. The announcement at Nazareth, and the passage from Isaiah represented not only His ministry, but the message of His disciples, and more specifically the work and ministry of the movement of the one hundred and forty-four thousand.

Mu Luka chitsauko chemakumi maviri nechimwe, Jesu achipindura mibvunzo yevadzidzi pamusoro pokuparadzwa kweJerusarema netembere, anopa rondedzero yezvakaitika munhoroondo iyo zvakare inomiririra nhoroondo yemazuva okupedzisira. Anoreva “mazuva okutsiva,” chaiva chimiro chakakosha chechiporofita cheushumiri hwake saMesiya, chaakazivisa pakutanga kwoushumiri hwake paakaverenga kubva kumuporofita Isaya kukereke yeNazareta. Chiziviso chokuNazareta, nechitsauko chacho kubva kuna Isaya, hazvina kumiririra ushumiri hwake chete, asiwo shoko revadzidzi vake, uye zvakanyanya zvikuru basa noushumiri hwesangano revane zana namakumi mana nezvina zvamazana.

The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.

Mweya wa Ambuye Yehova uli pa ine; chifukwa Ambuye wandidzoza kuti ndilalikire uthenga wabwino kwa ofatsa; wandituma kumanga mabala a osweka mtima, kulengeza kumasulidwa kwa ogwidwa, ndi kutsegulidwa kwa ndende kwa omangidwa; kulengeza chaka chovomerezeka cha Ambuye, ndi tsiku la kubwezera la Mulungu wathu; kutonthoza onse amene akulira; kuikira iwo akulira m’Ziyoni, kuwapatsa chokometsera mutu m’malo mwa phulusa, mafuta a chimwemwe m’malo mwa maliro, chovala cha matamando m’malo mwa mzimu wa kulefuka; kuti adzatchedwe mitengo ya chilungamo, chodzala cha Ambuye, kuti iye alemekezedwe. Ndipo adzamanga mabwinja akale, adzaukitsa malo owonongeka akale, ndipo adzakonza mizinda yowonongedwa, mabwinja a mibadwo yambiri. Ndipo alendo adzaima ndi kudyetsa nkhosa zanu, ndipo ana a achilendo adzakhala olima minda yanu ndi osamalira mipesa yanu. Koma inu mudzatchedwa Ansembe a Ambuye; anthu adzakutchani Atumiki a Mulungu wathu; mudzadya chuma cha amitundu, ndipo mudzadzitamandira mu ulemerero wawo. M’malo mwa manyazi anu mudzalandira chowirikiza; ndipo m’malo mwa chisokonezo adzakondwera ndi gawo lawo; chifukwa chake m’dziko lawo adzalandira chowirikiza; chimwemwe chosatha chidzakhala chawo. Pakuti Ine Ambuye ndimakonda chiweruzo, ndimadana ndi kulanda kophatikizidwa ndi nsembe yopsereza; ndipo ndidzawatsogolera pa ntchito yawo m’choonadi, ndipo ndidzapangana nawo pangano losatha. Ndipo mbeu yawo idzadziwika pakati pa amitundu, ndi ana awo pakati pa anthu; onse owawaona adzawazindikira, kuti iwo ndi mbeu imene Ambuye waidalitsa. Ndidzakondwera kwambiri mwa Ambuye, moyo wanga udzakondwera mwa Mulungu wanga; pakuti wandiveka zovala za chipulumutso, wandiphimba ndi mwinjiro wa chilungamo, monga mkwati amadzikometsera ndi zokometsera, ndi monga mkwatibwi adzikongoletsera ndi zodzikongoletsera zake. Pakuti monga dziko lapansi litulutsa mphukira yake, ndi monga munda uchititsa zimene zafesedwamo kuphukira; chomwechonso Ambuye Yehova adzachititsa chilungamo ndi matamando kuphukira pamaso pa mitundu yonse. Yesaya 61:1–11.

The one hundred and forty-four thousand who are sealed in Ezekiel chapter nine, are those who are mourning over the sins in the church and in the world. “The acceptable year of the Lord, and the day of vengeance of our God,” is when those who mourn in Zion are comforted, and become “trees of righteousness” in order to “glorify the Lord.” They glorify the Lord, for “in those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none.” Those who mourn are those who have been sealed and they are those who “shall build the old wastes,” who “shall raise up the former desolations, and” who “shall repair the waste cities, the desolations of many generations.” They shall “be named the Priests of the Lord,” and men shall call them “the Ministers of our God.”

Avo vane chiuru zana na makumi mana nezvina vakasimbiswa muchitsauko chechipfumbamwe chaEzekieri ndivo vanochema pamusoro pezvivi zviri muchechi nomunyika. “Gore rinogamuchirika raJehovha, nezuva rokutsiva raMwari wedu,” ndiyo nguva iyo vanochema muZioni vanonyaradzwa, uye vanova “miti yokururama” kuti “vakudze Jehovha.” Vanokudza Jehovha, nokuti “namazuva iwayo, nenguva iyo, ndizvo zvinotaura Jehovha, kuipa kwaIsraeri kuchatsvakwa, kukasawanikwa.” Vanochema ndivo vakasimbiswa, uye ndivo “vachavaka matongo akare,” avo “vachasimudza kuparadzwa kwokutanga, uye” avo “vachagadzira maguta akaparara, kuparadzwa kwezvizvarwa zvizhinji.” Vacha “zodanwa Vaprista vaJehovha,” uye vanhu vachavati “Vashumiri vaMwari wedu.”

The righteousness of the one hundred and forty-four thousand is to “spring forth before all nations,” when they are lifted up as an ensign in the hour of the great earthquake. Their righteousness is caused progressively, for it is “as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth.” The sealing of the one hundred and forty-four thousand began at the arrival of the latter rain on September 1, 2001. It is then that the buds of earth were brought forth. Isaiah identifies when the buds spring forth.

Kururama kw’abo ibihumbi ijana na mirongo ine na bine kuzotutumuka “imbere y’amahanga yose,” igihe bazoterurwa nk’ikimenyetso mu gihe c’ukunyiganyiga gukomeye kw’isi. Kururama kwabo gutuma gutumbuka buhoro buhoro, kuko “nk’uko isi imeza urubuto rwayo, kandi nk’uko umurima utuma ivyabibwemwo bimera; ni ko Umwami Imana azokoresha gutuma kururama n’ishimwe bitumbuka.” Gushirwako ikimenyetso kw’abo ibihumbi ijana na mirongo ine na bine kwatanguye igihe imvura y’inyuma yashika ku wa 1 Nyakanga 2001. Ni ho amabuto y’isi yaciye azanwa. Yesaya arerekana igihe amabuto atumbuka.

In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.

Ngo mwero, apo yikuphukira, muzamukambirana nayo; iyo wakukhozga mphepo yake yankhaza pa zuŵa la mphepo ya kumafumiro gha dazi. Ntheura mwa ichi, ubendezi wa Yakobe uzamutozgeka; ndipo ichi ndicho chipambi chose cha kuwuskako kwananga yake; para wakuŵika malibwe ghose gha jotchero kuŵa nga ni malibwe gha choko agho ghaphyanyika-pyanyika, timikungu na vikozgo vizamimilira chara. Yesaya 27:8, 9.

In “the day of the east wind” which is His “rough wind” that “He stayeth,” the “shooting forth” of the buds will begin when the rain is “measured.” “Stayeth” means restrained. When the four winds are restrained by the four angels of Revelation chapter seven, the sealing of the one hundred and forty-four thousand begins. At that time the latter rain begins to “sprinkle” in moderation, for the word “measure” in the verse means moderation. At the beginning of the period of the sealing of the one hundred and forty-four thousand the latter rain is measured, and at the end of the period it is without measure.

Mu “nthawi ya mphepo ya kum’mawa,” imene ndi “mphepo yake yamphamvu” yomwe “amailetsa,” “kuphukira” kwa maluwa kudzayamba pamene mvula “yayezedwa.” “Amailetsa” kutanthauza kuti yaletsedwa kapena yoletsedwa. Pamene mphepo zinayi ziletsedwa ndi angelo anayi a m’buku la Chivumbulutso chaputala 7, kusindikizidwa kwa anthu zikwi zana limodzi ndi makumi anayi ndi zinayi kumayamba. Pa nthawi imeneyo mvula ya m’mbuyo imayamba “kuwaza” mwauyeso, pakuti mawu oti “muyezo” m’vesilo amatanthauza kuyesa moyenera. Pachiyambi pa nyengo ya kusindikizidwa kwa anthu zikwi zana limodzi ndi makumi anayi ndi zinayi, mvula ya m’mbuyo imayesedwa, ndipo kumapeto kwa nyengoyo imakhala yopanda muyezo.

“The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.

“Kudururwa kukuru koMudzimu waMwari, kunovhenekera nyika yose nokubwinya kwake, hakuzouyi kusvikira tava navanhu vakavhenekerwa, vanoziva nokuzvionera pachavo kuti zvinorevei kuva vabati pamwe chete naMwari. Kana tava nokuzvipira kwakazara, kwomwoyo wose, kubasa raKristu, Mwari acharatidza kuti achiziva chokwadi ichocho nokudururwa koMudzimu wake kusina chiyero; asi izvi hazvingaitiki apo chikamu chikuru chechechi chisati chava vabati pamwe chete naMwari. Mwari haagoni kudurura Mudzimu wake kana udyire nokuzvifadza zvichiratidzwa pachena zvakadaro; kana mweya uchitonga wokuti, dai waiiswa mumashoko, waizotaura mhinduro iya yaKaini, — ‘Ndini muchengeti wehama yangu here?’ Kana chokwadi chenguva ino, kana zviratidzo zviri kuwanda kumativi ose, zvinopupura kuti kuguma kwezvinhu zvose kwava pedyo, zvisina kukwana kumutsa simba rakarara revaya vanoti vanoziva chokwadi, ipapo rima rinoenderana nechiedza chave chichivheneka richabata mweya iyi. Hapana kana chingafanana nechikonzero chokuregerera kusava nehanya kwavo chavangagona kupa kuna Mwari pazuva guru rokuverengwa kwokupedzisira. Hapazovi nechikonzero chokupa pamusoro pokuti nei vasina kurarama nokufamba nokushanda muchiedza chechokwadi chitsvene cheshoko raMwari, uye nokudaro vachiratidza kunyika yakasvibiswa nechivi, kubudikidza nemaitiro avo, tsitsi dzavo, nokushingaira kwavo, kuti simba nechokwadi cheevhangeri hazvaigona kurambwa.” Review and Herald, July 21, 1896.

The testing period of the latter rain and sealing of the one hundred and forty-four thousand begins with the measuring of the outpouring of the Holy Spirit for the wheat and tares have reached the time of the harvest. The rain brings both classes to maturity, then at the end of the testing period the wheat and tares are separated, and the wheat will then “know by experience what it means to be laborers together with God” They will then “have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure.”

Nguva yokuvivinywa yemvula ya kamuva kanye nokubekwa uphawu kwabangukhulu namashumi amane nane ezinkulungwane iqala ngokukalwa kokuthululwa kukaMoya oNgcwele, ngokuba ukolweni nokhula sekufinyelele esikhathini sokuvuna. Imvula iletha womabili la maqembu ekuvuthweni okuphelele; khona-ke ekupheleni kwesikhathi sokuvivinywa ukolweni nokhula kuyahlukaniswa, futhi ukolweni uyakuthi-ke “wazi ngokuhlangenwe nakho ukuthi kusho ukuthini ukuba yizisebenzi kanye noNkulunkulu.” Khona-ke “bayakuba nokuzinikela okuphelele, kwenhliziyo yonke, enkonzweni kaKristu; uNkulunkulu uyakuvuma lokho ngokuthululwa kukaMoya wakhe ngaphandle kwesilinganiso.”

The “day of the rough east wind” arrived on September 11, 2001, and Habakkuk’s debate over the counterfeit peace and safety message of the latter rain message, as opposed to the message identifying the day of God’s vengeance, began. At that point the plants, both wheat and tares began to bud and bring forth the fruit they would manifest at the judgment of the soon-coming Sunday law.

“दाइँपूर्वीय कडा बतासको दिन” सेप्टेम्बर ११, २००१ मा आयो, र परमेश्वरको प्रतिशोधको दिन पहिचान गर्ने सन्देशको विपरीत, पछिल्लो वर्षाको सन्देशभित्रको नक्कली “शान्ति र सुरक्षा” सन्देशबारे हबक्कूकको विवाद आरम्भ भयो। त्यस बिन्दुदेखि, बिरुवाहरू—गहुँ र झार दुवै—अंकुराउन र त्यो फल ल्याउन थाले, जुन तिनीहरूले छिट्टै आउने आइतबारको व्यवस्थाको न्यायमा प्रकट गर्ने थिए।

“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

“Zvakare, mifananidzo iyi inodzidzisa kuti hapazovi nenguva yokuedzwa pashure porutongo. Kana basa revhangeri rapera, pakarepo panotevera kupatsanurwa pakati pevakanaka nevakaipa, uye mugumo weboka rimwe nerimwe unogara wakasimbiswa nokusingaperi.” Christ’s Object Lessons, 123.

One class bows to the sun in Ezekiel chapter eight, and the other receives the seal of God in Ezekiel chapter nine. In Luke chapter twenty-one, Christ is identifying the one hundred and forty-four thousand, and He sets forth a sign that marks the final generation of earth’s history. He identified the sign that Christians must recognize in order to flee the destruction of Jerusalem.

Rimwe igice cy’abantu cyunamira izuba mu gitabo cya Ezekiyeli igice cya munani, naho ikindi kigahabwa ikimenyetso cy’Imana mu gitabo cya Ezekiyeli igice cya cyenda. Mu butumwa bwiza bwanditswe na Luka, igice cya makumyabiri na rimwe, Kristo arimo aramenyekanisha abantu ibihumbi ijana na mirongo ine na bine, kandi ashyiraho ikimenyetso kiranga igisekuru cya nyuma cy’amateka y’isi. Yagaragaje ikimenyetso Abakristo bagomba kumenya kugira ngo bahunge irimbuka rya Yerusalemu.

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. Luke 21:20–22.

Uye kana muchiona Jerusarema rakakombwa namauto, ipapo zivai kuti kuparadzwa kwaro kwava pedyo. Ipapo vari muJudhiya ngavatizire kumakomo; uye vari mukati maro ngavabude; uye vari munyika dzokumaruwa ngavarege kupinda mariri. Nokuti aya ndiwo mazuva okutsiva, kuti zvinhu zvose zvakanyorwa zvizadziswe. Ruka 21:20–22.

Jesus identified, “line upon line,” more prophetic characteristics of the sign, for His words are recorded not only by Luke, but also by Matthew and Mark.

Jesu akarondedzera, “mutsara pamusoro pomutsara,” zvimwewo zviratidzo zvouprofita zvechiratidzo chacho, nokuti mashoko Ake haana kungonyorwa naRuka bedzi, asiwo naMateu naMako.

And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains. Matthew 24:14–16.

Na ino gospel ya Ufumu yizapharazgika mu charu chose kuŵa ukaboni ku mitundu yose; ndipo pamanyuma pakeumaliro wizenge. Ntheura para mwawona chinthu chaukazuzi chakupasura, icho chikayowoyeka na Danieli muprofeti, chayimirira pa malo ghatuŵa, (uyo wakuŵazga, wapulikiske:) Penepapo awo ŵali mu Yudeya ŵachimbilire ku mapiri. Mateyu 24:14–16.

And the gospel must first be published among all nations. But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that shall endure unto the end, the same shall be saved. But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:10–14.

Uye evhangeli rinofanira kutanga kuparidzirwa kumarudzi ose. Asi kana vakakutongesai vachikuendesai kundoiswa mumaoko avo, musafunganya zvisati zvaitika pamusoro pezvamuchataura, uye musafungisise pachine nguva; asi chero chamuchapiwa nenguva iyoyo, ndicho chamuchataura; nokuti havasi imi munotaura, asi Mweya Mutsvene. Zvino hama ichatengesa hama kurufu, nababa vachatengesa mwanakomana; navana vachamukira vabereki vavo, vachivaurayisa. Uye muchavengwa navanhu vose nokuda kwezita rangu; asi uyo anotsungirira kusvikira kumugumo, ndiye achaponeswa. Asi kana muchiona chinonyangadza chinoparadza, chakataurwa naDhanyeri muporofita, chakamira panzvimbo pachisingafaniri kumira, (anoverenga ngaanzwisise,) ipapo vari muJudhea ngavatizire kumakomo. Marko 13:10–14.

Before the seven last plagues, which is the final and perfect fulfillment of the “days of vengeance,” is accomplished upon two classes the gospel of the kingdom must be preached and published among all nations. The gospel message is given to the nations at the soon-coming Sunday law in the United States, when the one hundred and forty-four thousand are lifted up as an ensign. The “days of vengeance” represents the period of the Executive Judgment of the whore of Babylon, which begins with the Sunday law in the United States and ends when Michael stands up and human probation closes, and the wrath of God is poured out in the seven last plagues.

មុនពេលសេចក្ដីវេទនាចុងក្រោយទាំងប្រាំពីរនោះ ដែលជាការបំពេញឲ្យសម្រេចចុងក្រោយ និងល្អឥតខ្ចោះនៃ «ថ្ងៃនៃការសងសឹក» ត្រូវបានអនុវត្តលើមនុស្សពីរក្រុម នោះដំណឹងល្អអំពីនគរត្រូវតែត្រូវបានប្រកាស និងផ្សព្វផ្សាយក្នុងចំណោមគ្រប់ជាតិសាសន៍ទាំងអស់។ សារដំណឹងល្អត្រូវបានប្រគល់ទៅឲ្យបណ្តាជាតិនានា នៅពេលច្បាប់ថ្ងៃអាទិត្យដែលនឹងមកដល់ឆាប់ៗនេះនៅសហរដ្ឋអាមេរិក ត្រូវបានដាក់ឲ្យអនុវត្ត ខណៈដែលមនុស្សមួយសែនសែសិបបួនពាន់នាក់ត្រូវបានលើកឡើងជាទង់សញ្ញា។ «ថ្ងៃនៃការសងសឹក» តំណាងឲ្យរយៈពេលនៃការជំនុំជម្រះប្រតិបត្តិលើស្ត្រីពេស្យារបស់បាប៊ីឡូន ដែលចាប់ផ្តើមដោយច្បាប់ថ្ងៃអាទិត្យនៅសហរដ្ឋអាមេរិក ហើយបញ្ចប់នៅពេលមីខាយែលឈរឡើង ការប្រោសប្រណីរបស់មនុស្សត្រូវបានបិទបញ្ចប់ ហើយសេចក្ដីកំហឹងរបស់ព្រះត្រូវបានចាក់ទម្លាក់ចេញក្នុងសេចក្ដីវេទនាចុងក្រោយទាំងប្រាំពីរ។

The period of time is the “hour” which Mark identifies, and the “hour” of the “great earthquake,” and the “hour” the ten kings agree to give their seventh kingdom unto the papacy. When the last soul has accepted the gospel that is published to all nations, probation closes, and God’s wrath is poured out without mercy. That period begins with the gospel being proclaimed to all nations as the ensign is lifted up, and ends when the last person responds to the gospel message proclaimed and preached and published by the ensign. That period of time is the “days of vengeance.”

Nguva iyeyo “awa” inozivikanwa naMako, uye “awa” ye “kudengenyeka kwenyika kukuru,” uye “awa” iyo madzimambo gumi anobvumirana kupa umambo hwawo hwechinomwe kupapa. Kana mweya wokupedzisira wagamuchira vhangeri rinoparidzirwa kumarudzi ose, nguva yomuedzo inovharwa, uye hasha dzaMwari dzinodururwa pasina tsitsi. Nguva iyoyo inotanga kana vhangeri richiziviswa kumarudzi ose apo mureza unosimudzwa, uye inoguma apo munhu wokupedzisira anopindura kushoko revhangeri rakaziviswa, rakaparidzwa, uye rakabudiswa nomureza. Nguva iyoyo ndiyo “mazuva okutsiva.”

In Luke, chapter twenty-one, Jesus is pinpointing that history, for He is identifying the final generation, that will not die before His second coming. He identifies a sign, which is represented as the abomination of desolation spoken of by Daniel the prophet. The sign is when the abomination of desolation stands in the “holy place,” and when it is “standing where it ought not,” which is also when Jerusalem is “compassed with armies.”

Muna Ruka, chitsauko makumi maviri nerimwe, Jesu ari kunongedzera nguva iyoyo yenhoroondo, nokuti ari kuzivisa rudzi rwokupedzisira, rusingazofi rusati rwasvika kuuya kwake kwechipiri. Anozivisa chiratidzo, chinomiririrwa sechinhu chinonyangadza chinoparadza chakataurwa naDhanieri muporofita. Chiratidzo ichocho ndechekuti chinhu chinonyangadza chinoparadza chinomira pa“nzvimbo tsvene,” uye kana “chakamira pachingasafaniri kumira,” ndiyowo nguva iyo Jerusarema “rakakomberedzwa namauto.”

When Jerusalem was compassed by armies in the year 66 by Cestius, the Christians in Jerusalem fled the city, and Sister White identifies that not one Christian died during the destruction that ultimately ended in the year 70. Cestius initiated a siege, and then withdrew for apparently unknown reasons, and the Christians in the city fled in agreement with the warning associated with the sign. In the year 70 Titus completed the destruction by once again instituting a siege. The siege of Cestius was the beginning of what is called the First Jewish-Roman War, and the siege and destruction accomplished by Titus was the end of the First Jewish-Roman War.

Mwaka wa 66, Yerusalemu payakazingilizgika na nkhondo za Cestius, Ŵakhristu ŵa mu Yerusalemu ŵakachimbira mu msumba uwo, ndipo Mpingo White wakulongora kuti palije Mkhristu na yumoza pera uyo wakafwa pa nyengo ya kuparanyika uko kukamara paumaliro mu mwaka wa 70. Cestius wakamba kuzinga, ndipo pamanyuma wakawelera nyuma pa vifukwa ivyo vikuwoneka nga nkhumanyikwa chara, ndipo Ŵakhristu ŵa mu msumba ŵakachimbira mwakukolerana na chenjezgo chakukhwaskana na chimanyikwiro icho. Mu mwaka wa 70, Titus wakamalizga kuparanyika uku mwa kwamba so kuzinga. Kuzinga kwa Cestius ndiko kukaŵa kwamba kwa icho chikuchemeka Nkhondo Yakwamba ya Ŵayuda na Ŵaroma, ndipo kuzinga na kuparanyika uko kukakwaniriskika na Titus ndiko kukaŵa umaliro wa Nkhondo Yakwamba ya Ŵayuda na Ŵaroma.

The entire history lasted three and a half years, began and ended with a siege, and the beginning contained a sign for God’s people. That history was identified as the days of God’s vengeance by Christ, which was a specific element that He was to identify in His ministry. Those days represent the executive judgment upon the whore of Rome that begins at the soon-coming Sunday law, and ends when human probation closes. At the beginning of the executive judgment of the whore of Babylon, the one hundred and forty-four thousand are lifted up as an ensign, which is a sign. When God’s other flock see the sign, they are to flee out of Babylon, whose destruction was typified by the destruction of Jerusalem.

Nhoroondo yose yakatora makore matatu nehafu, yakatanga uye ikaguma nokukombwa, uye kutanga kwayo kwakanga kuine chiratidzo chevanhu vaMwari. Nhoroondo iyoyo yakazivikanwa naKristu samazuva okutsiva aMwari, icho chaiva chinhu chaicho chaAifanira kuratidza muushumiri Hwake. Mazuva iwayo anomirira kutonga kwokupedzisira pamusoro pehure reRoma kunotanga pamutemo weSvondo uri kuuya nokukurumidza, uye kunoguma apo nguva yomukana womunhu yokutendeuka inovharwa. Pakutanga kokutonga kwokupedzisira kwehure reBhabhironi, vane zviuru zana namakumi mana nezvina vanosimudzirwa sechiratidzo, chiri chiratidzo. Apo rimwe boka ramakwai aMwari rinoona chiratidzo ichocho, rinofanira kutiza richibuda muBhabhironi, iro kuparadzwa kwaro kwakafananidzirwa nokuparadzwa kweJerusarema.

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

Katika makala inayofuata tutaendelea kuzingatia Luka sura ya ishirini na moja.