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

Kitabu cha Danieli - Mia Moja na Kumi na Tisa

The Prophetic Significance of Historical Waymarks: Understanding the Last Days Through Biblical Symbolism

अंतिम दिनों को बाइबिलीय प्रतीकवाद के माध्यम से समझना: ऐतिहासिक मार्गचिह्नों का भविष्यवाणी-संबंधी महत्व

Author

Jeff Pippenger

Published

March 6, 2024

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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.

Yang seratus empat puluh empat ribu digambarkan sebagai mereka yang disucikan oleh Utusan Perjanjian itu, dan kumpulan besar itu digambarkan dengan jubah-jubah putih kemartiran. Tempoh yang pertama daripada dua tempoh suci pada akhir zaman mengenal pasti pekerjaan utusan yang menyediakan jalan bagi Utusan Perjanjian itu, dan tempoh yang kedua melambangkan pekerjaan Elia. Tempoh yang pertama melambangkan penghakiman penyiasatan terhadap orang hidup dalam Adventisme Laodikia, dan tempoh yang kedua melambangkan penghakiman pelaksanaan ke atas Rom moden.

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.

“သင်္ကေတ” ဟူသော နောက်ဆုံးနေ့ရက်များတွင် မြို့များမှ ထွက်ပြေးရန် အချက်ပြသတိပေးမှုကို လောဒိကိယာ အဒ်ဗင်တစ်ဝါဒက မှားယွင်းစွာ နားလည်ခဲ့သည်။ Sister White က ၆၆ မှ ၇၀ အေဒီအတွင်း ယေရုရှလင်မြို့ ပျက်စီးခြင်းသည် နောက်ဆုံးနေ့ရက်များ၌ ဘုရားသခင်၏ လူမျိုးအတွက် ပေးသော သတိပေးသင်္ကေတကို သရုပ်ဖော်ပြသသည့် ဥပမာတစ်ရပ်ဖြစ်ကြောင်း ကျွန်ုပ်တို့အား အသိပေးထားသည်။

> “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.

> “Nako e se kgakala, moo, bjalo ka barutiwa ba pele, re tla gapeletšega go nyaka botšhabelo mafelong a lešope le a go ikarola. Bjalo ka ge go dikanetšwa ga Jerusalema ke mešole ya Baroma e bile pontšho ya go tšhaba go Bakriste ba Judea, ka mo go swanago go tšea ga maatla ka lehlakoreng la setšhaba sa rena ka taelong yeo e gapeletšago sabatha ya bopapa e tla ba temošo go rena. Ka nako yeo e tla ba nako ya go tloga metseng e megolo, e le boitokišetšo bja go tloga go e menyenyane bakeng sa magaeng a go ikhutiša mafelong a sephiri gare ga dithaba.” 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.

Pengepungan Yerusalem yang menjadi tanda untuk melarikan diri ialah pengepungan pertama yang dilakukan oleh Cestius. Oleh itu, Cestius melambangkan suatu ancaman yang telah disingkirkan untuk sementara waktu, kerana setelah dia memulakan pengepungan itu, dia kemudian berundur secara misterius, dan para sejarawan tidak pernah dapat menentukan logik tindakannya berbuat demikian.

> “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.

> “Go tloga ge Baroma ba ba neng ba eteletswe pele ke Cestius ba sena go dikaganyetsa motse, ba ne ba tlogela thibelo eo ba sa lebelelwa fa tsotlhe di ne di lebega di le matlhagatlhaga bakeng sa tlhaselo ya bonako.” 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.

Pada dekad 1880-an dan 1890-an, Senator Henry W. Blair dari New Hampshire telah mengemukakan satu siri rang undang-undang di Kongres untuk menetapkan hari Ahad sebagai Hari Rehat Kebangsaan. Rang undang-undang ini lazimnya dirujuk sebagai “Blair Sunday Bills.” Senator Blair merupakan seorang pendukung kuat bagi pemeliharaan hari Ahad sebagai hari rehat dan ibadat keagamaan. Beliau percaya bahawa suatu hari rehat yang seragam akan membawa kesan moral dan sosial yang positif kepada masyarakat Amerika. Walaupun usahanya mendapat beberapa sokongan, khususnya daripada kumpulan-kumpulan agama, usaha tersebut juga menghadapi tentangan, termasuk kebimbangan tentang pemisahan antara gereja dan negara.

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.

Ini merupakan percubaan pertama untuk meluluskan perundangan hari Ahad dalam sejarah binatang bumi itu, yang ditakdirkan untuk berbicara seperti seekor naga apabila akhirnya ia akan meluluskan suatu undang-undang hari Ahad. Rangkaian rang undang-undang Blair inilah yang ditentang dengan begitu fasih oleh A. T. Jones, salah seorang utusan sidang General Conference tahun 1888, ketika beliau masuk ke dewan-dewan Kongres. Setelah beberapa percubaan, Senator Blair kehilangan momentum bagi dorongannya untuk mengadakan suatu Hari Rehat Nasional. Dalam hubungan langsung dengan sejarah itu, dan implikasi suatu Hari Rehat Nasional (hari Ahad), catatan sejarah tentang nasihat Ellen White dapat ditinjau.

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.

꞉온꞉차녜 쓰께쓰린 일요일 법령에 대한 그녀의 경고들을 검토해 보면, 라오디게아적 재림교 안에서 중대하면서도 널리 오해되고 있는 사실이 드러난다. 도시들에서 나와 있어야 할 필요라는 맥락에서, 방금 인용한 그 구절에서 그녀는 “그때가 되면 큰 도시들을 떠나, 더 작은 도시들까지 떠나 산들 가운데 외딴 곳에 있는 은둔의 집들로 옮겨 가기 위한 준비를 할 때가 될 것이다”라고 썼다. 그녀는 하나님의 백성이 시골에 살아야 한다고 거듭 가르쳤다. 그러나 1888년 이전의 시골 생활에 관한 그녀의 권면들은, 가까운 장래에 하나님의 백성이 도시들을 떠나야 하리라는 맥락 속에서 도시들을 떠나라는 그녀의 지침을 제시한다. 1888년 이후, 시골 생활에 관한 그녀의 기록된 지침에서 그녀는 우리가 이미 도시들에서 나와 있어야 한다는 권면에서 결코 벗어나지 않았다.

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.

ខ្ទង់ច្បាប់ ថ្ងៃសម្រាកជាតិ របស់ Blair ដែលបានលេចមកក្នុងប្រវត្តិសាស្ត្រ គឺជា «សញ្ញា» ឲ្យចាកចេញពីទីក្រុង ហើយទោះបីជាខ្ទង់ច្បាប់ Blair ទាំងនោះបានបាត់បង់កម្លាំងជំរុញដែលចាំបាច់ដើម្បីសម្រេចកិច្ចការនោះ ហើយបានដកខ្លួនចូលទៅក្នុងភាពងងឹតនៃប្រវត្តិសាស្ត្រ ក៏ដោយ «សញ្ញា» ឲ្យរត់គេចខ្លួនត្រូវបានប្រទានរួចហើយ។ សញ្ញានោះត្រូវបានប្រទាននៅត្រង់សញ្ញាសម្គាល់ប្រវត្តិសាស្ត្រនៃការឡោមព័ទ្ធលើកទីមួយ ដែលត្រូវបាននាំមកដោយ Cestius។ ច្បាប់ថ្ងៃអាទិត្យដែលនឹងមកដល់ឆាប់ៗនេះ ត្រូវបានតំណាងដោយការឡោមព័ទ្ធរបស់ Titus ហើយបើមាន Adventists សម័យ Laodicea ណាមួយនៅតែស្ថិតក្នុងទីក្រុង នៅពេលការឡោមព័ទ្ធនោះមកដល់ ពួកគេនឹងស្លាប់ជាមួយនឹងមនុស្សអាក្រក់។

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.

Ndzi na minkarhi yimbirhi ya vuprofeta emasikwini yo hetelela. Yi hambanisiwile hi nawu wa Sonto lowu nga ekusuhi ni ku ta. Nkarhi wo sungula i vuavanyisi byo lavisisa bya lava hanyaka eka Vuenti bya Laodikiya bya Vhaadivhentiste, kasi nkarhi wa vumbirhi i vuavanyisi byo hetisisa bya nghwavava wa Rhoma. Minkarhi leyi yimbirhi yi kombisiwa hi ku phindha-phindha, hikuva hi le ka yona minkarhi leyi mimbirhi laha xifaniso xa vanhwanyana va khume xi hetisekaka hi maletere hinkwawo, hilaha a swi ri hakona ematin’wini ya VhaMillerite. Nkarhi wo rindza eka xifaniso i nkarhi wo rindza wa Habakuki ndzima ya vumbirhi, kutani minkarhi leyi mimbirhi leyi hi yi langutaka na yona yi kombisiwile hi Habakuki ndzima ya vumbirhi. Xifaniso xa vanhwanyana va khume, na Habakuki ndzima ya vumbirhi, swi hetisekile hi maletere hinkwawo ematin’wini ya VhaMillerite, naswona loko swi endla tano, Ezekiele ndzima ya khume na mimbirhi, tindzimana ta makume mambirhi-n’we ku fika eka makume mambirhi-nhungu, na yona yi hetisekile.

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.

Litemana tse robeli tsa bofelo tsa Hesekiele kgaolo ya lesome le metso e mebedi, di supa nako eo ka yona “phethahatso ya pono e nngwe le e nngwe” e tla phethahala, nakong eo Modimo a neng a tla “se sa hlola a diehisa” dipono tsa Hae. Dinako tse pedi tsa histori tse pheta-phetoang hangata haholo, mme tse supang kahlolo ya dipatlisiso ya ba phelang ho Boadvente ba Laodisea, le kahlolo ya phethahatso ya seotswa sa Tyre, ke nako ya boporofeta eo ka yona pono e nngwe le e nngwe ka hare ho Bibele e fihlelang phethahatso ya yona e phethahetseng le ya ho qetela. Nakong eo, ba dikete tse lekgolo le mashome a mane a metso e mene ba a tiiswa, mme ba emela sehlopha se sa shweng, se phelang ho fihlela Kreste a kgutla. Ho Luka kgaolo ya mashome a mabedi a motso o mong, Kreste o supa “pontsho” e bontshang ha moloko oo o se o fihlile.

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.

Mo ditiragalo tse pedi tse emetsweng ke “sesupo” sa go tshaba, jaaka se beilwe ke Keresete mo kgokaganong le makgapha a kgakgabalo, go tshwaiwa dipaka tse pedi, mme ditshimologo le diphelelo tsa tsone di na le “sesupo” kwa tshimologong ya paka le “ditshupo” kwa bokhutlong. “Sesupo” se Keresete a se supileng e le se emelang kokomana ya bofelo e e neng e tla tshela go fitlha A tla mo marung ke bosupi jwa gore jaanong re mo kokomaneng ya bofelo ya hisetori ya lefatshe.

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.

Dalam Lukas pasal dua puluh satu, Yesus mengenal pasti sejarah dari tempoh tiga setengah tahun pemijakan dan pemusnahan Yerusalem harfiah dari tahun 66 hingga tahun 70, sampai kepada akhir tempoh tiga setengah tahun pemijakan atas Yerusalem rohani yang bermula pada tahun 538 dan berakhir pada tahun 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.

> Bileh he mwi Jerusalem aro nongor pangkhong ah e, nangni aroba ma∙sina uko dal∙begipa dosianina sepangaha ine. Unikode, Judaeao donggiparang a∙brirango gitchakna nanggen; aro uko nangchongmotao donggiparang ong∙na chelchakbo; aro a∙songrangao donggiparang uko nangchongmotona napatna nangjawa. Maina iarang an∙chingni mitam salrang ong∙a, jedakode seani pilakkon chu∙sokatna man∙gen. Indiba, ua salrango chongmotgipa jajrangko rimenggiparangna aro niangko su∙giparangna ka∙sachakna man∙ja! Maina a∙songo dal∙begipa duk ong∙gen, aro ia manderangni kosako ka∙onangani ong∙gen. Aro uamang tari jong∙aoni sikgipa ning∙o ga∙akgen, aro pilak jatirangona rim∙angako man∙gen; aro Jerusalem-ko jatgitchamrangni ja∙chi ramramataha ong∙gen, jatgitchamrangni somoirang chu∙sokjagenchimona. Luke 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.”

“Minsɔre” a amanamanmu no de feetiatia Yerusalem so no wɔ dodow mu, efisɛ egyina hɔ ma Yerusalem ankasa a wɔfeetiatiaa so a etwae wɔ afe 70 mu, ne Yerusalem honhom mu de a wɔfeetiatiaa so a etwae wɔ 1798 mu. Amanamanmufo no gyina hɔ ma abosonsom ne papasom nyinaa, na ahoɔden abien yi na wɔyɛ anisoadehu no asɛm a ɛwɔ Daniel ti awotwe no mu, baabi a wobisa sɛ, “Ɛbɛkɔ so akosi da bɛn.”

> 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.

> Kemudian aku mendengar seorang kudus berbicara, dan seorang kudus lain berkata kepada kudus tertentu yang sedang berbicara itu, “Sampai berapa lama penglihatan tentang korban harian, dan pelanggaran yang mendatangkan kebinasaan itu, sehingga baik tempat kudus maupun bala tentara diserahkan untuk diinjak-injak?” Daniel 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.

“זמנים דגוים” דלוקס קאפיטל איינ־און־צוואַנציק באַציט זיך אויף די צוויי טויזנט פינף הונדערט און צוואַנציק יאָר פון גאָטס נקמה אויף דעם צפֿונדיקן מלוכה, וואָס האָט זיך אָנגעהויבן אין 723 לפה״נ און זיך פֿאַרענדיקט אין 1798. דאָס יאָר 538 באַצייכנט ווען דער מענטש פון זינד איז געשטאַנען אין דעם הייליקן אָרט און פֿאַרקונדיקט, אַז ער איז גאָט, און אַזוי צעטיילט די תקופה אין צוויי גלײַכע פּעריאָדן פון איין טויזנט צוויי הונדערט און זעכציק יאָר. די צווייטע פּעריאָד פון איין טויזנט צוויי הונדערט און זעכציק יאָר איז די זעלבע געשיכטע וואָס ווערט באַצייכנט ווי פֿאַרענדיקט אין לוקס קאפיטל איינ־און־צוואַנציק, פסוק פיר־און־צוואַנציק, ווען “זמנים דגוים” איז מקוים געוואָרן. אין דער היסטאָרישער דערציילונג וואָס ישוע באַצייכנט פֿאַר זיינע תלמידים, ברענגט פסוק פיר־און־צוואַנציק די עדות, וואָס איז געגעבן געוואָרן די תלמידים, ביז דער “צײַט פונעם סוף” אין 1798. פֿון דאָרטן אָן הייבט ישוע אָן צו באַצייכענען די “צייכנס” וואָס זענען פֿאַרבונדן מיט דער מיללעריטישער באַוועגונג.

> 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.

> “လနှင့် နေ၊ ကြယ်တို့၌ လက္ခဏာများ ဖြစ်လိမ့်မည်။ မြေကြီးပေါ်၌လည်း လူမျိုးတကာတို့သည် စိတ်ရှုပ်ထွေးကာ ဒုက္ခဆင်းရဲခြင်းကို ခံကြရလိမ့်မည်။ ပင်လယ်နှင့် လှိုင်းတံပိုးတို့သည် ဟူးဟဲမြည်ကြလိမ့်မည်။ မြေကြီးပေါ်သို့ ရောက်လာမည့် အရာများကို ကြောက်ရွံ့၍ မျှော်လင့်စောင့်ကြည့်နေသဖြင့် လူတို့၏ စိတ်နှလုံးသည် ပျက်ကျရှုံးကြလိမ့်မည်။ အကြောင်းမူကား ကောင်းကင်တန်ခိုးများသည် တုန်လှုပ်ကြလိမ့်မည်။ ထိုနောက် လူသား၏သားတော်သည် တန်ခိုးနှင့် ဘုန်းအသရေကြီးစွာဖြင့် မိုးတိမ်တစ်လုံးပေါ်သို့ ကြွလာတော်မူသည်ကို သူတို့မြင်ရကြလိမ့်မည်။ ထိုအမှုအရာတို့ စဖြစ်လာသောအခါ သင်တို့သည် အထက်သို့ မော့ကြည့်ကြလော့။ သင်တို့၏ ခေါင်းများကို ချီမြှောက်ကြလော့။ အကြောင်းမူကား သင်တို့၏ ရွေးနှုတ်ခြင်းသည် နီးကပ်လာပြီ။” လုကာ ၂၁:၂၅–၂၈။

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 berfirman bahawa “akan ada tanda-tanda,” dan Dia menyatakannya sebagai tanda-tanda pada matahari dan bulan, dan pada bintang-bintang, kesesakan bangsa-bangsa, kuasa-kuasa langit digoncangkan, dan kemudian Anak Manusia datang dalam awan. Semua “tanda” ini telah digenapi dalam sejarah Millerite.

> “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.

> “Boporofeta ga bo bolele fela pele ka mokgwa le sebopego sa go tla ga ga Keresete, eupela bo tlhagisa le ditshupo tse batho ba tshwanetseng go itse ka tsone fa go atametse. Jesu o ne a re: ‘Go tlaa nna le ditshupo mo letsatsing, le mo ngweding, le mo dinaleding.’ Luke 21:25. ‘Letsatsi le tla fifala, mme ngwedi ga o kitla o ntsha lesedi la one, mme dinaledi tsa legodimo di tla wa, mme maatla a a mo legodimong a tla reketlisiwa. Mme foo ba tla bona Morwa motho a tla mo marung ka thata e kgolo le kgalalelo.’ Mark 13:24–26. Mosenodi o tlhalosa jaana sesupo sa ntlha sa tsotlhe tse di tla etelelang pele go tla ga bobedi: ‘Ga nna thoromo e kgolo ya lefatshe; mme letsatsi la nna ntsho jaaka letsela la kgetsi la moriri, mme ngwedi otlhe wa nna jaaka madi.’ Revelation 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. . ..

> “Ditanda tše di ile tša bonwa pele ga go bulwa ga lekgolo la bo-lesome-senyane la nywaga. Go phethagatšeng ga boporofeta bjo, ka ngwaga wa 1755, gwa direga tšhišinyego ya lefase e šoro kudu yeo e kilego ya begwa....”

> “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. . ..

> “Dua puluh lima tahun kemudian muncullah tanda berikutnya yang disebutkan dalam nubuatan itu—penggelapan matahari dan bulan. Yang membuat hal ini semakin menonjol ialah kenyataan bahwa waktu penggenapannya telah ditunjukkan dengan pasti. Dalam percakapan Juruselamat dengan murid-murid-Nya di Bukit Zaitun, sesudah menggambarkan masa panjang pencobaan bagi gereja,—1260 tahun penganiayaan kepausan, yang tentangnya Ia telah berjanji bahwa kesesakan itu akan dipersingkat,—Ia kemudian menyebutkan peristiwa-peristiwa tertentu yang akan mendahului kedatangan-Nya, dan menetapkan waktu kapan yang pertama dari semuanya itu akan disaksikan: ‘Pada masa itu, sesudah siksaan itu, matahari akan menjadi gelap dan bulan tidak bercahaya.’ Markus 13:24. Seribu dua ratus enam puluh hari, atau tahun, itu berakhir pada tahun 1798. Seperempat abad sebelumnya, penganiayaan itu hampir seluruhnya telah berhenti. Sesudah penganiayaan ini, menurut perkataan Kristus, matahari akan digelapkan. Pada tanggal 19 Mei 1780, nubuatan ini digenapi....”

> “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.

> “Kristus telah memerintahkan umat-Nya supaya berjaga-jaga akan tanda-tanda kedatangan-Nya dan bersukacita apabila mereka melihat tanda-tanda Raja mereka yang akan datang. ‘Apabila semuanya itu mulai berlaku,’ kata-Nya, ‘maka dongaklah dan angkatlah kepalamu, sebab penyelamatanmu sudah dekat.’ Ia menunjuk para pengikut-Nya kepada pepohonan yang mulai bertunas pada musim bunga, lalu berkata: ‘Apabila pohon-pohon itu sekarang mulai bertunas, kamu melihatnya dan mengetahui dari dirimu sendiri bahwa musim panas sudah dekat. Demikian jugalah kamu, apabila kamu melihat semuanya itu terjadi, ketahuilah bahwa Kerajaan Allah sudah dekat.’ Lukas 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.

Penggunaan tiga kali ganda bagi tiga Rom itu mengenal pasti bahawa dalam pemijakan Yerusalem oleh Rom kafir dan kemudian oleh Rom kepausan, pemijakan tempat kudus dan bala tentera oleh Rom moden telah dilambangkan oleh suatu tempoh sama ada seribu dua ratus enam puluh hari (Rom kafir), atau seribu dua ratus enam puluh tahun nubuatan (Rom kepausan). Seribu dua ratus enam puluh hari simbolik itu (empat puluh dua bulan) yang mengenal pasti tempoh penganiayaan Rom moden terhadap umat Allah yang setia akan menjadi setiap tempoh dengan satu “tanda” tunggal yang mengenal pasti waktu pelarian bagi orang-orang setia pada tempoh tersebut. Setiap satu daripada ketiga-tiga tempoh itu berakhir dengan penyataan beberapa “tanda,” bukan satu “tanda” tunggal seperti pada permulaan tempoh itu.

> “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.

> “သန်းခေါင်ယံအချိန်၌ပင် ဘုရားသခင်သည် မိမိ၏လူတို့ကို ကယ်နုတ်ခြင်းအတွက် မိမိ၏တန်ခိုးကို ထင်ရှားပြတော်မူသည်။ နေမင်းသည် မိမိ၏အင်အားအပြည့်ဖြင့် တောက်ပလင်းလက်လျက် ပေါ်ထွက်လာသည်။ နိမိတ်လက္ခဏာများနှင့် အံ့ဖွယ်ရာများသည် ဆက်တိုက် လျင်မြန်စွာ ပေါ်ပေါက်လာကြသည်။ မတရားသောသူတို့သည် ထိုအဖြစ်အပျက်ကို ကြောက်ရွံ့ထိတ်လန့်ခြင်းနှင့် အံ့အားသင့်ခြင်းဖြင့် ကြည့်ရှုကြသော်လည်း၊ ဖြောင့်မတ်သောသူတို့သည် မိမိတို့၏ ကယ်နုတ်ခြင်းဆိုင်ရာ အမှတ်အသားများကို ဂရုအလေးအနက်ရှိသော ဝမ်းမြောက်ခြင်းဖြင့် မြင်တွေ့ကြသည်။ သဘာဝလောကရှိ အရာခပ်သိမ်းသည် မိမိတို့၏ ပုံမှန်လမ်းကြောင်းမှ လွဲချော်သွားသကဲ့သို့ ဖြစ်နေသည်။ စီးဆင်းနေသော ရေစီးများသည် စီးဆင်းခြင်းကို ရပ်တန့်သွားကြသည်။ မှောင်မိုက်၍ အလွန်ထူထပ်သော မိုးတိမ်များသည် တက်လာပြီး တစ်ခုနှင့်တစ်ခု ထိခိုက်တိုက်မိကြသည်။ ဒေါသထွက်နေသကဲ့သို့သော ကောင်းကင်အလယ်၌ ဖော်ပြ၍မရနိုင်သော ဘုန်းတော်တစ်ရပ်ဖြင့် ကြည်လင်ထင်ရှားသော နေရာတစ်ကွက်ရှိပြီး၊ ထိုအရပ်မှ ရေများစွာ၏အသံကဲ့သို့သော ဘုရားသခင်၏ အသံတော် ထွက်ပေါ်လာလျက် ဤသို့ မိန့်တော်မူသည်။ ‘ပြီးစီးပြီ။’ ဗျာဒိတ်ကျမ်း 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.

Nako ya kahlolo ya phethahatso hodima seotswa sa Roma e qala ka ho phahamisetswa hodimo ha letshwao le tsebahatsang hore mohlape o mong wa Modimo o sa ntseng o le Babilona o tshwanetse ho baleha. Nako eo e fela ka “dipontsho le mehlolo.” Nako eo e qala ka “lentsoe la bobedi” la Tšenolo kgaolo ya leshome le metso e robeli, mme e fela ka lentsoe la Modimo. Ehlile, lentsoe la pele le la bobedi la Tšenolo kgaolo ya leshome le metso e robeli ke lentsoe la Kreste. Lentsoe la pele le tsebahatsa qalo ya kahlolo ya dipatlisiso ya kereke ya Adventist ya Laodisea ya ba phelang, mme lentsoe la bobedi le tsebahatsa bofelo ba nako eo, empa hape le tshwaya qalo ya kahlolo ya phethahatso hodima seotswa sa Roma.

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.

Pepaŋ omotupái tokosoomo pawkoy hane Kristu oŋkandapáwálí eya pawisákwa pí hane, sa kupáŋaŋŋe Sunday law pátte pe kɔs-ŋá aŋa hoyánaŋwaná pappí aweekmark wáŋe aɲímsakáli typified á. Tokosoomo eŋkandáŋe Alpha and Omega eya signature pappí á, hane eŋkandáŋe mii pákye pátte pɔ séeŋe God awaŋe voice eya represented á. Pɔ truth pappí aŋa represented á, hane pappí aweekmark mii Sunday law rebellion á, pɔ Hebrew word “truth” hane Hebrew alphabet eya first, thirteenth pɔ last letters eya created á. Revelation chapter eighteen eya first voice Kristu awaŋe voice á, last voice God awaŋe voice á, pɔ middle eya voice, God awaŋe voice pappí being á, pɔ thirteenth letter eya rebellion pátte earth beast oŋa dragon yé “speaking” á, aŋa Revelation chapter THIRTEEN eya represented á.

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.

Tanda panji pada undang-undang Ahad yang bakal segera datang melambangkan “tanda” untuk melarikan diri bagi umat setia Tuhan, namun hal itu juga menunjukkan bahawa permulaan tempoh nubuatan yang berakhir dengan panji itu diangkat mestilah juga mempunyai suatu “tanda.” “Tanda” itu ialah apa yang Yesus kenal pasti sebagai bukti bahawa generasi terakhir planet bumi telah tiba. Dalam Lukas fasal dua puluh satu para murid bertanya apakah yang dimaksudkan Kristus ketika Dia menyatakan bahawa bait suci itu akan dimusnahkan.

> 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.

> Lalu mereka bertanya kepada-Nya, katanya, Guru, bilakah semuanya ini akan terjadi? dan apakah tandanya apabila semuanya ini akan berlaku? Lukas 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.

Jesu a dze na tsengisa matimu lama yisaka eka lembe ra vu-70, loko tempele ni muti a swi ta lovisiwa; kutani a ya emahlweni ku fika eka ndzimana ya vu-24, laha A kombisaka nkarhi lowu “minkarhi” ya Vamatiko a yi ta hetiseka ha wona.

> 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.

> “Dan mereka akan tewas oleh mata pedang, dan akan dibawa sebagai tawanan ke segala bangsa; dan Yerusalem akan diinjak-injak oleh bangsa-bangsa bukan Yahudi, sampai genaplah zaman bangsa-bangsa bukan Yahudi.” Lukas 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.

Maikutlo a gore temana eno e bua ka Jerusalema ya mmatota a theilwe mo boeleeleng jwa thuto ya Baebele jwa Baebele jwa Katoliki jo bo bidiwang futurism, jo bo dirisang tsotlhe tse di nang le sesupo ka go di tsaya tsotlhe e le tsa mmatota, mme bo baya tiragatso ya diporofeto tsotlhe fela kwa bokhutlong jwa lefatshe. Tlhaselo kgatlhanong le tiriso e e siameng ya temana eno e nnile tlhaselo e kgolo ya ga Satane mo nakong yotlhe ya go balwa ga Baebele e Ntšha. Jerusalema ya mmatota e ne ya khutla go nna sesupo sa Jerusalema ya seporofeto mo motlheng wa ga Keresete, fa porofeto ya mmatota e ne e fetola tiriso ya semowa. Tshenolo eno e ne e le thuto e kgolo e e neng ya tlhomiwa ke moaposetoloi Paulo. Go gatakwa ga Jerusalema go supa dingwaga di le sekete le makgolo a mabedi le masome a marataro tsa lefifi la bopapa go tloga ka ngwaga wa 538 go fitlha ka 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.

> Akan tetapi pelataran yang di luar Bait Suci itu tinggalkanlah, dan jangan engkau mengukurnya; sebab itu telah diberikan kepada bangsa-bangsa lain; dan kota yang kudus itu akan mereka injak-injak selama empat puluh dua bulan. Wahyu 11:2.

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

Yerusalem ya vhuporofita yo litsha u vha tshiga tsha muḓi wo nangiwaho kha tshifhambano.

> “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.

> “Sanab vae va mie a tingthar a, Jerusalem lui tawhng a lo kal chu thil ṭha tak a ni ang, tin, Chhandamtu nun leh a thihna hmunte a tlawh chuan an rinna pawh nasa takin a chak zual ang tiin an ngai. Mahse Jerusalem hlui chu van ata lo kal thianghlimna meiin a tihfai hma chuan hmun thianghlim a ni ngai lo vang.” Review and Herald, June 9, 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.

Hang gei se Jisu lengchipa rang∙ko verse twenty-four o 1798 bilsirni bon∙kamgipa somoio dilangahaon, una ja∙man ua itihaso skanggipa sa∙greoni aganprakataniko ra∙bae sokbagipa Millerite somoinaba introduction on∙aha.

> 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.

> လည်းကောင်း၊ နေ၌လည်း၊ လ၌လည်း၊ ကြယ်တို့၌လည်း နိမိတ်လက္ခဏာများ ဖြစ်ပေါ်လာလိမ့်မည်။ မြေကြီးပေါ်တွင်လည်း လူမျိုးတို့သည် စိတ်ရှုပ်ထွေးခြင်းနှင့်တကွ ဆင်းရဲကျပ်တည်းမှုကို ခံစားရလိမ့်မည်။ ပင်လယ်နှင့် လှိုင်းတံပိုးတို့သည် ဟိန်းဟောက်မြည်တမ်းလိမ့်မည်။ လူတို့သည် မြေကြီးပေါ်သို့ ရောက်လာမည့် အရာများကို ကြောက်ရွံ့ခြင်းကြောင့်လည်းကောင်း၊ ထိုအရာများကို စောင့်မျှော်ကြည့်ရှုနေခြင်းကြောင့်လည်းကောင်း၊ နှလုံးပျက်၍ မောလျသွားကြလိမ့်မည်။ အကြောင်းမူကား ကောင်းကင်တန်ခိုးတို့သည် လှုပ်ခတ်တုန်ယင်ကြလိမ့်မည်။ ထို့နောက် လူသားသားတော်သည် တန်ခိုးနှင့် ကြီးမားသောဘုန်းအသရေနှင့်အတူ မိုးတိမ်တစ်ခုအပေါ်၌ ကြွလာတော်မူသည်ကို သူတို့ မြင်ရကြလိမ့်မည်။ ထိုအမှုအရာတို့သည် စတင်ဖြစ်ပေါ်လာသောအခါ သင်တို့သည် မျှော်ကြည့်၍ ခေါင်းတို့ကို မော့ကြလော့။ အကြောင်းမူကား သင်တို့၏ ရွေးနုတ်ခြင်းသည် နီးကပ်လာပြီ။ လုကာ ၂၁:၂၅–၂၈။

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

Ditanda tse di neng tsa itsisiwe mo hisitoring ya ba-Millerite di ne tsa diragadiwa ka tumalano le maatla a Lefoko la Modimo a a sa palelweng.

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

> “Matšoao a letsatsing, khoeling, le linaleling a se a phethahetse.” Review and Herald, November 22, 1906.

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

Kita akan melanjutkan Lukas pasal dua puluh satu dalam artikel berikutnya.

> “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.

> “Disember 16, 1848, Tuhan parantos maparin ka abdi hiji titingalian ngeunaan ngagoncangna kakawasaan-kakawasaan langit. Abdi ningali yén nalika Gusti nyarios ‘langit,’ dina maparin tanda-tanda anu kacatet ku Mateus, Markus, sareng Lukas, Anjeunna dimaksudkeun langit, sareng nalika Anjeunna nyarios ‘bumi’ Anjeunna dimaksudkeun bumi. Kakawasaan-kakawasaan langit nya éta panonpoé, bulan, sareng béntang-béntang. Maranéhna maréntah di langit. Kakawasaan-kakawasaan bumi nya éta anu maréntah di bumi. Kakawasaan-kakawasaan langit bakal digoncang ku sora Allah. Satuluyna panonpoé, bulan, sareng béntang-béntang bakal dipindahkeun tina tempat-tempatna. Maranéhna moal sirna, nanging bakal digoncang ku sora Allah.

> “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.

> “Mokonzi minene mpe ya kilo emataki mpe ebɛtanaki moko na mosusu. Likoló efungwamaki mpe ezongaki nsima; bongo tokokaki kotala likoló na nzela ya esika oyo efungwamaki na Orion, epai mongongo ya Nzambe eutaki. Engumba Mosantu ekokita na nzela ya esika yango oyo efungwami. Namonaki ete nguya za mabele ezali sikawa koninganisama mpe ete makambo ezali koya na molɔngɔ. Etumba, mpe nsango za bitumba, mopanga, nzala, mpe bokono ya kopanzana ezali ya liboso mpo na koningisa nguya za mabele; na nsima mongongo ya Nzambe ekoningisa moi, sanza, mpe minzoto, mpe mabele oyo mpe. Namonaki ete koningana ya nguya na Mpoto ezali te, ndenge bamosusu bateyaka, koningana ya nguya ya likoló, kasi ezali koningana ya bikólo oyo ezali na nkanda.” Early Writings, 41.

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