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.

Katika makala iliyotangulia tulikuwa tukitazama Yeremia sura ya hamsini, na katika kifungu hicho kuna hukumu juu ya Babeli, ambayo inaanza wakati wa sheria ya Jumapili inayokaribia huko Marekani na kuishia katika ghadhabu ya Mungu. Hukumu ya kutekeleza ni siku ya kisasi cha Bwana iliyowakilishwa na uharibifu wa Yerusalemu mwaka 70 BK. Uharibifu wa Yerusalemu uliofanywa na Warumi mwaka 70 BK ulikuwa umetolewa mfano na uharibifu wa Yerusalemu uliotekelezwa na Nebukadneza. Kwa pamoja, matukio hayo yalitoa mashahidi wawili wa hukumu ya kutekeleza juu ya kahaba wa Tiro, ambaye pia ndiye kahaba wa Ufunuo sura ya kumi na saba.

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.

Yeremia anatujulisha kwamba wakati kisasi cha Bwana kitakapotimizwa juu ya Babeli ya kisasa, kuanzia na sheria ya Jumapili inayokuja hivi karibuni, ‘Siku zile, na wakati huo, asema Bwana, uovu wa Israeli utatafutwa, wala hautakuwapo; na dhambi za Yuda, wala hazitapatikana; kwa kuwa nitawasamehe wale ninaowahifadhi.’ Katika siku hizo, kutiwa muhuri kwa mia na arobaini na nne elfu kutakuwa tayari kumekamilika.

“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.

"Mnafanya nini, ndugu, katika kazi kubwa ya maandalizi? Wale wanaoungana na dunia wanapokea umbo la kidunia na kujiandaa kwa alama ya mnyama. Wale wasiojitumainia, wanaojinyenyekeza mbele za Mungu na kutakasa roho zao kwa kuitii kweli, hao wanapokea umbo la mbinguni na kujiandaa kwa muhuri wa Mungu katika vipaji vya nyuso zao. Amri itakapotolewa na chapa itakapowekwa, tabia yao itabaki safi na isiyo na doa milele." Testimonies, juzuu ya 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.

Hukumu ya utekelezaji huanza na sauti ya pili ya Ufunuo sura ya kumi na nane, inayowaita wanaume na wanawake kukimbia kutoka Babeli, na Yeremia anasema, "siku yao imefika, wakati wa kujiliwa kwao. Sauti ya wale wanaokimbia na kuokoka kutoka nchi ya Babeli, kutangaza katika Sayuni kisasi cha Bwana Mungu wetu, kisasi cha hekalu lake. Wakusanyeni wapiga mishale dhidi ya Babeli: ninyi nyote mpindao upinde, pigeni kambi kuizunguka pande zote; asiokoke hata mmoja; mlipeni kwa kadiri ya kazi yake; kwa kadiri ya yote aliyoyatenda, mtendeeni vivyo hivyo." Hukumu yake inatekelezwa na "wapiga mishale." Marejeo ya kwanza kwa mpiga mishale katika Maandiko yanamhusu Ismaeli.

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.

Mungu akasikia sauti ya yule mvulana; na malaika wa Mungu akamwita Hagara kutoka mbinguni, akamwambia, Una nini, Hagara? Usiogope; maana Mungu amesikia sauti ya yule mvulana hapo alipo. Inuka, umwinue mvulana, umshike kwa mkono wako; maana nitamfanya awe taifa kubwa. Kisha Mungu akayafumbua macho yake, akaona kisima cha maji; akaenda, akajaza kiriba kwa maji, akamnywesha yule mvulana. Mungu akawa pamoja na yule mvulana; akakua, akaishi nyikani, akawa mpiga upinde. Mwanzo 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).

“Saa ya tetemeko kuu la nchi” katika Ufunuo sura ya kumi na moja inaonyesha mwanzo wa hukumu ya utekelezaji juu ya kahaba wa Roma, ambayo inaanza wakati wa sheria ya Jumapili inayokuja hivi karibuni nchini Marekani. Katika “saa” “ole wa tatu waja upesi. Na malaika wa saba akapiga baragumu.” Ole wa tatu ni baragumu la saba. Ni wapiga mishale wa Uislamu wanaotumiwa kuleta hukumu yake juu ya wale wanaolazimisha alama ya mamlaka ya kipapa (ibada ya Jumapili), na kuwatesa wale wanaoshikilia alama ya mamlaka ya Mungu (ibada ya Sabato).

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.

Katika Luka sura ya ishirini na moja, Yesu, akijibu maswali ya wanafunzi kuhusu maangamizi ya Yerusalemu na Hekalu, anatoa simulizi ya kihistoria ambayo pia inaakisi historia ya siku za mwisho. Anataja “siku za kisasi,” jambo ambalo lilikuwa sifa ya msingi ya kinabii ya huduma Yake kama Masiya, ambalo alilitambulisha katika tangazo Lake la ufunguzi wa huduma Yake kwa kusoma kutoka kwa nabii Isaya katika kanisa huko Nazareti. Tangazo hilo huko Nazareti, pamoja na kifungu kutoka Isaya, yaliwakilisha si tu huduma Yake, bali pia ujumbe wa wanafunzi Wake, na hasa zaidi kazi na huduma ya harakati ya elfu mia moja arobaini na nne.

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.

Roho ya Bwana Mungu iko juu yangu; kwa sababu Bwana amenitia mafuta niwahubirie wanyenyekevu habari njema; amenituma kuponya waliovunjika moyo, kutangaza uhuru kwa mateka, na kufungua gereza kwa waliofungwa; kutangaza mwaka wa kibali wa Bwana, na siku ya kisasi ya Mungu wetu; kuwafariji wote wanaoomboleza; kuwapa waombolezao katika Sayuni uzuri badala ya majivu, mafuta ya furaha badala ya maombolezo, vazi la sifa badala ya roho ya uzito; ili waitwe miti ya haki, mpando wa Bwana, apate kutukuzwa. Nao watajenga mahame ya kale, wataiinua ukiwa wa zamani, nao watakarabati miji iliyoachwa ukiwa, ukiwa wa vizazi vingi. Na wageni watasimama na kulisha makundi yenu, na wana wa mgeni watakuwa wakulima wenu na watunza mizabibu wenu. Bali ninyi mtaitwa makuhani wa Bwana; watu watawaita watumishi wa Mungu wetu; mtakula mali za Mataifa, na katika utukufu wao mtajisifu. Kwa aibu yenu mtapata maradufu; na kwa fedheha watafurahi katika fungu lao; kwa hiyo katika nchi yao watamiliki maradufu; furaha ya milele itakuwa yao. Kwa maana mimi, Bwana, napenda haki, nachukia uporaji katika sadaka ya kuteketezwa; nami nitaelekeza kazi yao kwa kweli, nami nitafanya agano la milele pamoja nao. Na uzao wao utajulikana kati ya Mataifa, na wazao wao miongoni mwa watu; wote waonao watawatambua kwamba hao ni uzao aliowabariki Bwana. Nitamshangilia mno Bwana, nafsi yangu itafurahi katika Mungu wangu; kwa kuwa amenivika mavazi ya wokovu, amenifunika kwa joho la haki, kama bwana harusi ajipamba kwa mapambo, na kama bibi harusi ajipamba kwa vito vyake. Kwa maana kama nchi iletavyo chipukizi zake, na kama bustani isababishavyo vilivyopandwa ndani yake kuchipuka; vivyo hivyo Bwana Mungu atasababisha haki na sifa kuchipuka mbele ya mataifa yote. Isaya 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.”

Wale mia arobaini na nne elfu waliotiwa muhuri katika sura ya tisa ya Ezekieli, ni wale wanaoomboleza juu ya dhambi katika kanisa na ulimwenguni. “Mwaka wa Bwana uliokubalika, na siku ya kisasi ya Mungu wetu,” ni wakati ambapo wale wanaoomboleza katika Sayuni hufarijiwa, na kuwa “miti ya haki” ili “kumtukuza Bwana.” Wanamtukuza Bwana, kwa kuwa “katika siku zile, na wakati huo, asema Bwana, uovu wa Israeli utatafutwa, wala hautakuwapo.” Wanaoomboleza ndio waliotiwa muhuri, nao ndio wale ambao “watajenga magofu ya zamani,” ambao “watafufua mahali palipoharibiwa tangu zamani,” na ambao “watarekebisha miji iliyo ukiwa, ukiwa wa vizazi vingi.” Wataitwa “Makuhani wa Bwana,” na watu watawaita “Wahudumu wa Mungu wetu.”

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.

Haki ya wale mia moja arobaini na nne elfu itachipuka “mbele ya mataifa yote,” watakapoinuliwa kama bendera katika saa ya tetemeko kubwa la ardhi. Haki yao huletwa hatua kwa hatua, kwa kuwa ni “kama nchi iletaavyo chipukizi lake, na kama bustani isababishavyo vilivyopandwa ndani yake kuchipuka; vivyo hivyo Bwana Mungu atasababisha haki na sifa kuchipuka.” Kutiwa muhuri kwa wale mia moja arobaini na nne elfu kulianza kwa kuwasili kwa mvua ya baadaye mnamo 1 Septemba 2001. Ndipo machipukizi ya nchi yakaletwa. Isaya anaonyesha ni lini machipukizi hayo yanachipuka.

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.

Kwa kipimo, linapochipuka, utateta nalo; yeye huuzuia upepo wake mkali siku ya upepo wa mashariki. Kwa hivyo kwa njia hii uovu wa Yakobo utatakaswa; na hili ndilo tunda lote la kuiondoa dhambi yake; atakapoyafanya mawe yote ya madhabahu kuwa kama mawe ya chokaa yaliyopondwapondwa, maashera na sanamu hazitasimama. Isaya 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.

Katika "siku ya upepo wa mashariki" ambayo ni "upepo wake mkali" ambao "anauzuia," "kuchipuka" kwa machipukizi kutaanza wakati mvua itakapokuwa "imepimwa." "Stayeth" humaanisha kuzuiliwa. Wakati pepo nne zinapozuiliwa na malaika wanne wa Ufunuo sura ya saba, kutiwa muhuri kwa wale mia arobaini na nne elfu kunaanza. Wakati huo mvua ya mwisho huanza "kunyunyiza" kwa kiasi, maana neno "measure" katika mstari huo humaanisha kiasi. Mwanzo wa kipindi cha kutiwa muhuri kwa wale mia arobaini na nne elfu mvua ya mwisho hupimwa, na mwisho wa kipindi hicho inakuwa bila kipimo.

“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.

"Umiminiko mkubwa wa Roho wa Mungu, ambao unaangaza dunia yote kwa utukufu wake, hautakuja hadi tuwe na watu waliotiwa nuru, wanaojua kwa uzoefu maana ya kuwa watenda kazi pamoja na Mungu. Tutakapokuwa na kujitoa kikamilifu kwa moyo wote katika huduma ya Kristo, Mungu atalitambua hilo kwa kumimina Roho wake bila kipimo; lakini hili halitatokea wakati sehemu kubwa ya kanisa si watenda kazi pamoja na Mungu. Mungu hawezi kumimina Roho wake wakati ubinafsi na kujifurahisha nafsi vimejidhihirisha kwa dhahiri; wakati roho inayotawala ambayo, ikiwekwa katika maneno, ingeonyesha lile jibu la Kaini,—'Je, mimi ni mlinzi wa ndugu yangu?' Ikiwa ukweli wa wakati huu, ikiwa ishara zinazoongezeka kila upande, zinazoshuhudia kwamba mwisho wa mambo yote umekaribia, hazitoshi kuamsha nguvu zilizolala za wale wanaodai kujua ukweli, basi giza la kadiri ya nuru iliyokuwa iking'aa litawapata nafsi hizi. Hakuna hata kivuli cha udhuru kwa kutojali kwao watakaoweza kuuwasilisha kwa Mungu katika siku ile kuu ya hesabu ya mwisho. Hakutakuwa na sababu ya kutolewa kwa nini hawakuishi, hawakutembea, wala hawakufanya kazi katika nuru ya ukweli mtakatifu wa neno la Mungu, na hivyo kuufunulia ulimwengu uliotiwa giza na dhambi, kwa njia ya mwenendo wao, huruma yao, na bidii yao, kwamba nguvu na uhalisi wa injili usingeweza kupingwa." Review and Herald, Julai 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.”

Kipindi cha majaribu cha mvua ya mwisho na kutiwa muhuri kwa laki moja na arobaini na nne elfu huanza kwa kupima kiwango cha kumiminwa kwa Roho Mtakatifu, kwa kuwa ngano na magugu vimefikia wakati wa mavuno. Mvua huleta makundi yote mawili kukomaa, kisha mwishoni mwa kipindi cha majaribu ngano na magugu hutenganishwa, na ngano ndipo itakapojua "kwa uzoefu maana ya kuwa watenda kazi pamoja na Mungu." Kisha watakuwa "na kujitoa wakfu kikamilifu, kwa moyo wote, katika huduma ya Kristo, Mungu atalitambua jambo hilo kwa kumimina Roho wake bila kipimo."

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.

Siku ya "upepo mkali wa mashariki" ilifika tarehe 11 Septemba 2001, na mjadala wa Habakuki kuhusu ujumbe bandia wa amani na usalama wa mvua ya mwisho, kinyume na ule unaotambua siku ya kisasi cha Mungu, ukaanza. Wakati huo mimea, yaani ngano na magugu, ilianza kuchipua na kuzaa matunda ambayo yangedhihirika katika hukumu ya sheria ya Jumapili inayokaribia.

“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.

"Tena, mifano hii inafundisha kwamba hakutakuwa na muda wa rehema baada ya hukumu. Wakati kazi ya injili inapokamilika, hufuata mara moja utengano kati ya wema na waovu, na hatima ya kila kundi huthibitishwa milele." 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.

Kundi moja linainamia jua katika Ezekieli sura ya nane, na jingine linapokea muhuri wa Mungu katika Ezekieli sura ya tisa. Katika Luka sura ya ishirini na moja, Kristo anawatambua wale elfu mia arobaini na nne, naye anaweka ishara inayoashiria kizazi cha mwisho cha historia ya dunia. Alibainisha ishara ambayo Wakristo lazima watambue ili kukimbia uharibifu wa 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.

Na mtakapoiona Yerusalemu imezungukwa na majeshi, ndipo jueni kwamba ukiwa wake umekaribia. Ndipo wale walioko Uyahudi wakimbilie milimani; na wale walio katikati yake waondoke nje; wala wale walio mashambani wasiingie humo. Kwa maana hizi ni siku za kisasi, ili yote yaliyoandikwa yatimizwe. Luka 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.

Yesu alibainisha, “mstari juu ya mstari,” sifa nyingine za kinabii za ishara hiyo, kwa kuwa maneno yake yameandikwa si tu na Luka, bali pia na Mathayo na Marko.

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 injili hii ya ufalme itahubiriwa katika ulimwengu wote kuwa ushuhuda kwa mataifa yote; ndipo ule mwisho utakapokuja. Basi, mtakapoiona chukizo la uharibifu, lililotajwa na nabii Danieli, likisimama mahali patakatifu, (asomaye na afahamu:) ndipo walio katika Uyahudi wakimbilie milimani. Mathayo 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.

Na kwanza injili lazima ihubiriwe kwa mataifa yote. Lakini watakapowapeleka na kuwatia mikononi, msiwe na wasiwasi tangu mapema kuhusu mtakachosema, wala msitunge maneno; bali lolote mtakalopewa saa ile, hilo lisemeni; kwa maana si ninyi msemao, bali ni Roho Mtakatifu. Ndugu atamsaliti ndugu afe, na baba mwana; na watoto watasimama dhidi ya wazazi wao, na kuwasababisha wauawe. Nanyi mtachukiwa na watu wote kwa ajili ya jina langu; lakini yeye atakayevumilia hata mwisho, huyo ataokoka. Lakini mtakapoiona chukizo la uharibifu, ambacho kimenennwa na nabii Danieli, kimesimama pasipostahili, (asomaye na afahamu,) ndipo wale walioko Uyahudi wakimbilie milimani. 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.

Kabla ya kutekelezwa kwa mapigo saba ya mwisho—ambayo ndiyo utimilifu wa mwisho na mkamilifu wa "siku za kisasi"—juu ya makundi mawili, injili ya ufalme lazima ihubiriwe na kuchapishwa miongoni mwa mataifa yote. Ujumbe wa injili utatolewa kwa mataifa wakati sheria ya Jumapili inayokuja hivi karibuni nchini Marekani itakapowekwa, wakati wale mia moja arobaini na nne elfu watakapoinuliwa kama bendera. "Siku za kisasi" zinawakilisha kipindi cha hukumu ya utekelezaji dhidi ya kahaba wa Babeli, kinachoanza na sheria ya Jumapili nchini Marekani na kuishia pale Mikaeli anaposimama na kipindi cha rehema cha wanadamu kinapofungwa, na ghadhabu ya Mungu inamiminwa katika mapigo saba ya mwisho.

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.”

Kipindi cha wakati ni ile “saa” ambayo Marko anaibainisha, na “saa” ya “tetemeko kuu la nchi,” na “saa” ambayo wafalme kumi wanakubaliana kukabidhi ufalme wao wa saba kwa Upapa. Wakati nafsi ya mwisho itakapokuwa imekubali injili inayochapishwa kwa mataifa yote, mlango wa rehema unafungwa, na ghadhabu ya Mungu inamiminwa bila rehema. Kipindi hicho huanza kwa injili kutangazwa kwa mataifa yote bendera inapoinuliwa, na hukoma wakati mtu wa mwisho anapoitikia ujumbe wa injili uliotangazwa, kuhubiriwa na kuchapishwa na bendera hiyo. Kipindi hicho cha wakati ndicho “siku za kisasi.”

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.”

Katika Luka, sura ya ishirini na moja, Yesu anabainisha historia hiyo, kwa maana anakitambua kizazi cha mwisho, ambacho hakitakufa kabla ya kuja kwake kwa mara ya pili. Anabainisha ishara, ambayo inaelezewa kama chukizo la uharibifu lililonenwa na nabii Danieli. Ishara hiyo ni wakati chukizo la uharibifu linasimama katika "mahali patakatifu," na wakati "limesimama mahali lisipopasa," ambao pia ni wakati Yerusalemu "imezungukwa na majeshi."

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.

Wakati Yerusalemu ilizingirwa na majeshi mnamo mwaka 66 na Cestius, Wakristo waliokuwa Yerusalemu walikimbia mji, na Dada White anabainisha kwamba hakuna Mkristo hata mmoja aliyekufa wakati wa uharibifu uliomalizika hatimaye mwaka 70. Cestius alianza mzingiro, kisha akajiondoa kwa sababu zisizojulikana wazi, na Wakristo waliokuwa mjini wakakimbia kwa kufuata onyo lililohusishwa na ile ishara. Mwaka 70 Titus alikamilisha uharibifu kwa kuweka tena mzingiro. Mzingiro wa Cestius ulikuwa mwanzo wa kile kinachoitwa Vita vya Kwanza vya Wayahudi na Warumi, na mzingiro na uharibifu uliofanywa na Titus ulikuwa mwisho wa Vita vya Kwanza vya Wayahudi na Warumi.

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.

Historia yote ilidumu miaka mitatu na nusu, ilianza na kuishia kwa kuzingirwa, na mwanzo wake ulibeba ishara kwa watu wa Mungu. Historia hiyo ilitambuliwa na Kristo kuwa zile siku za kisasi cha Mungu, ambazo zilikuwa kipengele maalum alichopaswa kukitambua katika huduma yake. Siku hizo zinawakilisha hukumu ya utekelezaji juu ya kahaba wa Roma, inayoanza wakati wa sheria ya Jumapili inayokuja hivi karibuni, na kuishia wakati wa rehema kwa wanadamu unapoisha. Mwanzoni mwa hukumu ya utekelezaji juu ya kahaba wa Babeli, wale mia arobaini na nne elfu wanainuliwa kama bendera, ambayo ni ishara. Wakati kondoo wengine wa Mungu wanapoona ishara hiyo, wanapaswa kukimbia kutoka Babeli, ambayo uharibifu wake uliwakilishwa kwa mfano na uharibifu wa Yerusalemu.

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

Tutaendelea kuzingatia Luka sura ya ishirini na moja katika makala inayofuata.