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

Buku Daniel - Nombor Seratus Enam Belas

Unveiling the Days of Vengeance: A Prophetic Exploration of Jeremiah’s Warning and the Final Generation

ᱵᱟᱹᱜᱤᱭᱟᱹᱨ ᱫᱤᱱᱠᱚ ᱩᱫᱩᱜᱮᱫᱟ: ᱭᱤᱨᱤᱢᱭᱟᱹᱦᱚᱨ ᱦᱚᱱᱤᱭᱟᱹᱨᱤ ᱟᱨ ᱪᱟᱵᱟ ᱥᱮᱨᱢᱟᱹ ᱢᱤᱫ ᱯᱚᱨᱚᱯᱷᱮᱴᱤᱠ ᱟᱱᱫᱟᱡᱽ

Author

Jeff Pippenger

Published

March 4, 2024

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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.

Kitengki tia Jeremiah sapta tu pugu-lima ba ampa mifáu pwe pwaráus, au ni pásokon ia kaanán kotkoton fari ni Babilon, maréa a fiti ni Sunday law ese mwéngé ni United States tian ámóti pwe osopisfaniti arássotán God. Kotkoton executive iei ránin pechikán seni Samol nge a pwarata fiti meren Jerusalem ni ier 70 AD. Meren Jerusalem a fis seni Rome lon 70 AD, a typify me loméren Jerusalem ese Nebuchadnezzar a fiti. Rúwó repwe fangeta rúwó witness seni Executive Judgment seni whore ni Tyre, ia pwan whore ni Revelation sapta seventeen.

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 memberitahu kita bahwa apabila pembalasan Tuhan telah terlaksana atas Babel moden, bermula dengan undang-undang Ahad yang akan segera datang, maka “Pada hari-hari itu, dan pada waktu itu, firman Tuhan, kesalahan Israel akan dicari, tetapi tidak akan ada; dan dosa-dosa Yehuda, namun tidak akan ditemukan: kerana Aku akan mengampuni mereka yang Aku sisakan.” Pada hari-hari itu, pemeteraian seratus empat puluh empat ribu itu sudah pun selesai dilaksanakan.

> “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.

> “Isi basani, ale melekaning khatsha ya boitokiso? Bao ba kopanang le lefatshe ba amogela sebopego sa lefatshe mme ba ipaakanyetsa letshwao la sebatana. Bao ba sa ikanyang, ba ikokobetsang fa pele ga Modimo mme ba itshepisa meya ya bone ka go utlwa boammaaruri, bano ba amogela sebopego sa legodimo mme ba ipaakanyetsa sekano sa Modimo mo diphatleng tsa bone. Fa taelo e tswa mme setempe se gatisiwa, semelo sa bone se tla nna se itshekile e bile se se nang selabe ka bosakhutleng.” Testimonies, volume 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.

Penghakiman pelaksanaan bermula dengan suara kedua dalam Wahyu fasal lapan belas, yang memanggil lelaki dan perempuan supaya melarikan diri dari Babel, dan Yeremia berkata, “harinya sudah sampai, waktu pembalasannya. Bunyi suara mereka yang lari dan yang terlepas dari negeri Babel, untuk memberitakan di Sion pembalasan TUHAN, Allah kita, pembalasan bagi bait-Nya. Panggillah para pemanah bersama-sama melawan Babel: kamu semua yang melentur busur, berkhemah mengelilinginya; jangan biarkan seorang pun daripadanya terlepas: balasilah dia menurut perbuatannya; menurut segala yang telah dilakukannya, lakukanlah kepadanya.” Penghakimannya dilaksanakan oleh “para pemanah.” Rujukan pertama kepada seorang pemanah dalam Kitab Suci adalah berkenaan dengan Ismael.

> 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.

> Lalu Allah mendengar suara anak itu; dan malaikat Allah memanggil Hagar dari langit, lalu berfirman kepadanya, “Apakah yang menggelisahkan engkau, Hagar? Jangan takut, sebab Allah telah mendengar suara anak itu di tempat ia berada. Bangunlah, angkatlah anak itu, dan topanglah dia dengan tanganmu, karena Aku akan membuatnya menjadi suatu bangsa yang besar.” Maka Allah membuka matanya, sehingga ia melihat sebuah sumur air; lalu pergilah ia, mengisi kirbat itu dengan air, dan memberi anak itu minum. Dan Allah menyertai anak itu; maka bertumbuhlah ia, tinggal di padang belantara, dan menjadi seorang pemanah. Kejadian 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).

“Mputu wa kikhulu wa leza” muna Sambulo khumi na muthalo wa kwimilila kutondwa kwa buhigi bwa ku longesa pa kahule wa Roma, bo butandeka pa mutemo wa Sunda wa kuiza msangoni mu United States. Muna “mputu” “maye wa butatu wa iza msangoni. Kabiji malaika wa butanu na babili wa lila.” Maye wa butatu, ni ngoma ya butanu na ibili. Abo ba kuta misele ba Islam ni bo ba lombololwa kuleta buhigi Bwenyi pa abo ba kosesha chitondekelo cha butongoshi bwa upapa (kusopa pa Sunda), no kuyanza abo ba iminina chitondekelo cha butongoshi bwa Lesa (kusopa pa Sabata).

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.

Dalam Lukas pasal dua puluh satu, Yesus, ketika menjawab pertanyaan murid-murid tentang kebinasaan Yerusalem dan bait suci, menyajikan suatu narasi historis yang juga melambangkan sejarah akhir zaman. Ia merujuk kepada “hari-hari pembalasan,” yang merupakan suatu sifat nubuat yang esensial dari pelayanan-Nya sebagai Mesias, yang Ia nyatakan dalam pengumuman pembukaan pelayanan-Nya dengan membacakan dari nabi Yesaya kepada jemaat di Nazaret. Pengumuman di Nazaret itu, dan bagian dari Yesaya tersebut, bukan hanya mewakili pelayanan-Nya, melainkan juga pekabaran murid-murid-Nya, dan secara lebih khusus pekerjaan dan pelayanan pergerakan seratus empat puluh empat ribu.

> 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.

> UMoya weNkosi uJehova uphezu kwami; ngokuba uJehova ungigcobile ukuba ngishumayele izindaba ezinhle kwabamnene; ungithumile ukubopha abanenhliziyo ephukileyo, ukumemezela inkululeko kwabathunjiweyo, nokuvulelwa kwetilongo kwababotshiweyo; ukumemezela umnyaka owamukelekayo weNkosi, nosuku lokuphindisela lukaNkulunkulu wethu; ukududuza bonke abalilayo; ukumisela abalilayo eZiyoni, ukubanika ubuhle esikhundleni somlotha, amafutha entokozo esikhundleni sokulila, nengubo yokudumisa esikhundleni somoya wobunzima; ukuze babizwe ngokuthi yizihlahla zokulunga, isithombo seNkosi, ukuze ikhazinyuliswe. Bayakha izincithakalo zakudala, bavuse amanxiwa okuqala, balungise imizi echithekileyo, amanxiwa ezizukulwane eziningi. Abafokazi bayakuma beluse imihlambi yenu, namadodana ezizwe ayakuba abalimi benu nabalimi bezivini benu. Kepha nina niyakuthiwa abaPristi beNkosi; abantu bayakunibiza ngokuthi ningabaKhonzi bakaNkulunkulu wethu; niyakudla ingcebo yezizwe, niziqhayise ngenkazimulo yazo. Esikhundleni sehlazo lenu niyakuba nokuphindwe kabili; esikhundleni sokudideka bayakujabulela isabelo sabo; ngalokho ezweni labo bayakudla ifa eliphindwe kabili; intokozo ephakade iyakuba kubo. Ngokuba mina Jehova ngithanda ukwahlulela, ngiyazonda ukuphanga okuhambisana nomnikelo wokushiswa; ngiyakuqondisa umsebenzi wabo ngeqiniso, ngenze isivumelwano esiphakade nabo. Inzalo yabo iyakwaziwa phakathi kwezizwe, nenzalo yabo phakathi kwabantu; bonke abababonayo bayakubavuma ukuthi bayinzalo uJehova ayibusisile. Ngiyakuthokoza kakhulu kuJehova, umphefumulo wami uyakujabula ngoNkulunkulu wami; ngokuba ungigqokise izingubo zensindiso, ungembathise ingubo yokulunga, njengomyeni ozihlobisa ngemihlobiso, nanjengomakoti ezicebisa ngobucwebe bakhe. Ngokuba njengokuba umhlaba uveza ihlumela lawo, nanjengensimu imilisa okuhlwanyelwe kuyo; kanjalo iNkosi uJehova iyakumilisa ukulunga nodumo phambi kwezizwe zonke. 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.”

144,000 orang yang dimeteraikan dalam Yehezkiel pasal sembilan ialah mereka yang sedang berkabung atas dosa-dosa di dalam gereja dan di dalam dunia. “Tahun rahmat TUHAN, dan hari pembalasan Allah kita,” ialah waktu apabila mereka yang berkabung di Sion dihiburkan, dan menjadi “pohon-pohon kebenaran” supaya “memuliakan TUHAN.” Mereka memuliakan TUHAN, kerana “pada hari-hari itu, dan pada waktu itu, demikianlah firman TUHAN, kesalahan Israel akan dicari, tetapi tidak akan ada.” Mereka yang berkabung ialah mereka yang telah dimeteraikan dan merekalah yang “akan membina semula tempat-tempat yang telah lama menjadi puing,” yang “akan membangkitkan semula kebinasaan yang dahulu, dan” yang “akan membaiki kota-kota yang sunyi, kebinasaan turun-temurun.” Mereka akan “dinamakan Imam-imam TUHAN,” dan manusia akan menyebut mereka “Pelayan-pelayan Allah kita.”

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.

Ububele bamalungisa belikhulu namashumi amane nane amawaka buya “kuhluma phambi kwezizwe zonke,” xa bephakanyiswa njengomqondiso ngexesha lonyikima enkulu. Ubulungisa babo bubangelwa ngokuthe ngcembe, kuba “njengoko umhlaba uhlumisa ihlumela lawo, nanjengoko umyezo ubangela ukuba izinto ezihlwayelwe kuwo zihlume; ngokunjalo iNkosi uYehova iya kubangela ukuba ubulungisa nendumiso kuhlume.” Ukutywinwa kwelikhulu namashumi amane nane amawaka kwaqala ekufikeni kwemvula yasemva ngomhla woku-1 kuSeptemba 2001. Kungelo xesha apho iihlumelo zomhlaba zakhutshwa. UIsaya uchaza ixesha apho iihlumelo zihluma.

> 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.

> Ngokulinganisa, nxa ihlumisa, uzabambana layo; uyamisa umoya wayo olukhuni ngosuku lomoya wempumalanga. Ngalokhu-ke ububi bukaJakobe buzakuhlanzwa; njalo lokhu yikho konke isithelo sokususa isono sakhe; nxa esenza wonke amatshe e-alithare abe njengamatshe etshoki aphihliziweyo, izixuku zezihlahla lezithombe kayiyikuma. U-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.

Mu “tsiku la mphepo ya kum’mawa” imene ndi “mphepo yake yamphamvu” imene “amaiimitsa,” “kuphukira” kwa mphukira kudzayamba pamene mvula “yayezedwa.” “Amaiimitsa” kutanthauza kuti yaletsedwa. Pamene mphepo zinayi ziletsedwa ndi angelo anayi a mu Chivumbulutso chaputala 7, kusindikizidwa kwa anthu zikwi zana limodzi mphambu makumi anayi ndi anayi kumayamba. Pa nthawi imeneyo mvula ya masika omaliza imayamba “kuwaza” mwa muyeso, pakuti mawu akuti “muyeso” m’vesilo amatanthauza kuchita zinthu mwa muyeso. Kumayambiriro kwa nthawi ya kusindikizidwa kwa anthu zikwi zana limodzi mphambu makumi anayi ndi anayi, mvula ya masika omaliza imayesedwa, ndipo kumapeto kwa nthawiyo imakhala yopanda muyeso.

> “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.

> “Pencurahan besar Roh Tuhan, yang menerangi seluruh bumi dengan kemuliaan-Nya, tidak akan datang sebelum kita memiliki suatu umat yang tercerahkan, yang mengetahui melalui pengalaman apakah artinya menjadi sesama pekerja dengan Tuhan. Apabila kita memiliki penyerahan yang sepenuhnya, segenap hati, kepada pelayanan Kristus, Tuhan akan mengakui kenyataan itu dengan suatu pencurahan Roh-Nya tanpa ukuran; tetapi hal ini tidak akan terjadi selama bagian terbesar dari gereja bukan sesama pekerja dengan Tuhan. Tuhan tidak dapat mencurahkan Roh-Nya ketika keegoisan dan pemanjaan diri begitu nyata; ketika suatu roh berkuasa yang, jika diungkapkan dengan kata-kata, akan menyatakan jawaban Kain itu,—‘Apakah aku penjaga saudaraku?’ Jika kebenaran untuk masa ini, jika tanda-tanda yang semakin banyak di segala pihak, yang memberi kesaksian bahwa kesudahan segala sesuatu sudah dekat, tidak cukup untuk membangkitkan tenaga yang tertidur dari mereka yang mengaku mengetahui kebenaran, maka kegelapan yang sebanding dengan terang yang telah bersinar akan menimpa jiwa-jiwa ini. Tidak ada sedikit pun alasan pembenaran bagi sikap acuh tak acuh mereka yang akan dapat mereka kemukakan kepada Tuhan pada hari besar perhitungan terakhir. Tidak akan ada alasan yang dapat diajukan mengenai mengapa mereka tidak hidup, berjalan, dan bekerja di dalam terang kebenaran suci dari firman Tuhan, dan dengan demikian menyatakan kepada dunia yang digelapkan oleh dosa, melalui tingkah laku mereka, simpati mereka, dan semangat mereka, bahwa kuasa dan kenyataan Injil tidak dapat disangkal.” Review and Herald, 21 Juli 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.”

Nako ya komekama ya mvula ya nsuka mpe ya kotya elembo na bato nkama moko na ntuku minei na minei ebandi na komeka ya kosopama ya Molimo Mosantu, mpo ble mpe matiti mabe ekómi na ntango ya kobuka mbuma. Mvula etindi bituluku nyonso mibale na bokoli ya mobimba; bongo na nsuka ya ntango ya komekama, ble mpe matiti mabe bakokabolama, mpe ble bakoyeba na mayele ya bomoi “soki elingi koloba nini kozala basali elongo na Nzambe.” Na ntango wana, “bakozala na komipesa mobimba, ya motema mobimba, na mosala ya Klisto; Nzambe akoyeba likambo yango na kosopama ya Molimo na ye kozanga emekolelo.”

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.

“ရက်စက်သော အရှေ့လေ၏နေ့” သည် ၂၀၀၁ ခုနှစ် စက်တင်ဘာ ၁၁ ရက်နေ့တွင် ရောက်ရှိလာခဲ့ပြီး၊ နောက်မိုး၏ သတင်းစကားအတွင်းရှိ အတုအယောင် “ငြိမ်းချမ်းခြင်းနှင့် လုံခြုံမှု” သတင်းစကားနှင့်၊ ဘုရားသခင်၏ လက်စားချေတော်မူရာနေ့ကို ဖော်ထုတ်ပြသသော သတင်းစကားအကြား ဟဗက္ကုတ်၏ အငြင်းပွားမှုသည် စတင်ခဲ့သည်။ ထိုအချိန်တွင် စပါးကောင်းနှင့် ပေါင်းပင် နှစ်မျိုးစလုံးဖြစ်သော အပင်များသည် မကြာမီ ရောက်လာမည့် တနင်္ဂနွေဥပဒေ၏ တရားစီရင်ခြင်း၌ မိမိတို့ ဖော်ပြသမည့် အသီးကို ဖူးပွင့်ထွက်ပေါ်စေခြင်းအားဖြင့် မျိုးထွက်စပြုလာခဲ့ကြသည်။

> “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.

> “Sekali lagi, perumpamaan-perumpamaan ini mengajarkan bahwa tidak akan ada masa percobaan setelah penghakiman. Ketika pekerjaan Injil selesai, segera menyusul pemisahan antara yang baik dan yang jahat, dan nasib masing-masing golongan ditetapkan untuk selama-lamanya.” 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.

Sehlopha se sengwe se khunamela letsatsi mo go Esekiele kgaolo ya borobedi, mme se sengwe se amogela sekano sa Modimo mo go Esekiele kgaolo ya borobongwe. Mo go Luke kgaolo ya masome a mabedi le nngwe, Keresete o supa ba ba dikete di le lekgolo le masome a manè le bonè, mme o tlhagisa sesupo se se tshwayang kokomana ya bofelo mo hisitoring ya lefatshe. O supile sesupo se Bakeresete ba tshwanetseng go se lemoga gore ba tle ba tshabele tshenyego ya Jerusalema.

> 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.

> Apabila kamu melihat Yerusalem dikepung oleh bala tentera, maka ketahuilah bahawa kebinasaannya sudah dekat. Pada waktu itu, hendaklah mereka yang di Yudea melarikan diri ke pergunungan; dan mereka yang berada di tengah-tengahnya hendaklah keluar; dan mereka yang berada di daerah-daerah sekitarnya janganlah masuk ke dalamnya. Kerana itulah hari-hari pembalasan, supaya segala sesuatu yang telah tertulis digenapi. Lukas 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.

Yeso atshenola, “line upon line,” ditshobotsi tse dingwe tse dintsi tsa boporofeti tsa sesupo, gonne mafoko a Gagwe ga a a kwalwa fela ke Luke, mme gape le ke Matthew le Mark.

> 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.

> “Kerajaanaka wari pavaar thuthang hiatna khatin ram khawvel zawng zawngah hnam tinte hriattîrna atan hrilin a awm ang; chutah chuan tawpna a lo thleng ang. Chuvangin, Daniel zawlnei’n a sawi tawh chhiatna thil tenawm tak chu hmun thianghlimah a ding tih in hmuh chuan, (a chhiartu chuan hrethiam rawh:) chutah chuan Judai ram chhunga awmte chu tlang ramah tlân bo rawh se.” Matthai 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.

> နောက်ဦးစွာ ဧဝံဂေလိတရားကို လူမျိုးအပေါင်းတို့တွင် ကြေညာရမည်။ သို့ရာတွင် သူတို့သည် သင်တို့ကို ဖမ်းဆီးခေါ်ဆောင်၍ အပ်နှံကြသောအခါ၊ သင်တို့သည် အဘယ်အရာကို ပြောရမည်ကို ကြိုတင်မစိုးရိမ်ကြနှင့်၊ ကြိုတင်မစဉ်းစားကြနှင့်။ ထိုအချိန်နာရီ၌ သင်တို့အား ပေးသနားတော်မူသောအရာကိုသာ ပြောကြလော့။ အကြောင်းမူကား ပြောဆိုသောသူသည် သင်တို့မဟုတ်၊ သန့်ရှင်းသော ဝိညာဉ်တော် ဖြစ်တော်မူ၏။ ထိုအခါ ညီအစ်ကိုသည် ညီအစ်ကိုကို သေခြင်းသို့ အပ်နှံလိမ့်မည်။ အဖသည်လည်း သားကို အပ်နှံလိမ့်မည်။ သားသမီးတို့သည် မိဘများကို ဆန့်ကျင်ထကြွ၍ သေဒဏ်ခံစေရန် ပြုကြလိမ့်မည်။ သင်တို့သည် ငါ၏နာမတော်ကြောင့် လူအပေါင်းတို့၏ မုန်းတီးခြင်းကို ခံကြရလိမ့်မည်။ သို့သော် အဆုံးတိုင်အောင် တည်ကြည်စွာ ခံနိုင်ရည်ရှိသောသူသည် ကယ်တင်ခြင်းကို ခံရလိမ့်မည်။ သို့ရာတွင် ဒံယေလ ပရောဖက် ပြောခဲ့သော ဖျက်ဆီးခြင်း၏ စက်ဆုပ်ရွံရှာဖွယ်အရာကို မသင့်တော်သောနေရာ၌ ရပ်လျက်ရှိသည်ကို သင်တို့မြင်ကြသောအခါ၊ (ဖတ်သောသူသည် နားလည်စေသတည်း။) ထိုအခါ ယုဒပြည်၌ ရှိသောသူတို့သည် တောင်များသို့ ထွက်ပြေးကြစေ။ မာကု 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.

Indzidzi zisanu ndi ziwiri zomaliza, zomwe ziri kukwaniritsidwa komaliza ndi kwangwiro kwa “masiku a kubwezera,” zisanachitike pa magulu awiri, Uthenga Wabwino wa ufumu uyenera kulalikidwa ndi kulengezedwa pakati pa mitundu yonse. Uthenga wa Uthenga Wabwino umapatsidwa kwa mitundu pa lamulo la Lamlungu lomwe likubwera posachedwapa ku United States, pamene zikwi zana limodzi ndi makumi anayi ndi zinayi zikwezedwa monga mbendera. “Masiku a kubwezera” akuimira nthawi ya Chiweruzo Chachikulu cha hule la Babuloni, chimene chimayamba ndi lamulo la Lamlungu ku United States ndipo chimatha pamene Mikayeli ayimirira ndipo nthawi ya chisomo cha anthu itsekeka, ndipo mkwiyo wa Mulungu utsanuliridwa mu indzidzi zisanu ndi ziwiri zomaliza.

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.”

Periode masa itu ialah “jam” yang dikenal pasti oleh Markus, dan “jam” bagi “gempa bumi yang besar,” serta “jam” ketika kesepuluh raja bersetuju untuk menyerahkan kerajaan ketujuh mereka kepada kepausan. Apabila jiwa yang terakhir telah menerima injil yang diterbitkan kepada segala bangsa, masa percubaan ditutup, dan murka Allah dicurahkan tanpa belas kasihan. Periode itu bermula dengan injil diberitakan kepada segala bangsa apabila panji dinaikkan, dan berakhir apabila orang yang terakhir memberikan respons kepada berita injil yang diisytiharkan, dikhotbahkan, dan diterbitkan oleh panji itu. Periode masa itu ialah “hari-hari pembalasan.”

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.”

Dalam Lukas, pasal dua puluh satu, Yesus sedang menunjukkan dengan tepat sejarah itu, kerana Dia sedang mengenal pasti generasi terakhir, yang tidak akan mati sebelum kedatangan-Nya yang kedua. Dia mengenal pasti suatu tanda, yang digambarkan sebagai pembinasa keji yang telah difirmankan oleh nabi Daniel. Tanda itu ialah apabila pembinasa keji itu berdiri di “tempat yang kudus,” dan apabila ia “berdiri di tempat yang tidak sepatutnya,” yang juga adalah ketika Yerusalem “dikepung oleh tentera-tentera.”

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.

Apabila Yerusalem dikepung oleh tentera pada tahun 66 oleh Cestius, orang Kristian di Yerusalem melarikan diri dari kota itu, dan Sister White menyatakan bahawa tidak seorang pun Kristian mati semasa kebinasaan yang akhirnya berakhir pada tahun 70. Cestius memulakan suatu pengepungan, kemudian berundur atas sebab-sebab yang tampaknya tidak diketahui, dan orang Kristian di dalam kota itu melarikan diri selaras dengan amaran yang berkaitan dengan tanda tersebut. Pada tahun 70 Titus menyempurnakan kebinasaan itu dengan sekali lagi melaksanakan suatu pengepungan. Pengepungan oleh Cestius merupakan permulaan apa yang disebut Perang Yahudi-Rom Pertama, dan pengepungan serta kebinasaan yang dilaksanakan oleh Titus merupakan pengakhiran Perang Yahudi-Rom Pertama.

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.

Hisitori yotlhe yi nkene dilemo tse tharo le halofo, ya simolola ya ba ya khutla ka go dikanyediwa, mme tshimologo e ne e na le sesupo sa batho ba Modimo. Hisitori eo e ne ya supiwa ke Keresete e le malatsi a boipusoloso jwa Modimo, e leng karolo e e rileng e A neng a tshwanetse go e supa mo bodireding jwa Gagwe. Malatsi ao a emela katlholo ya tiragatso godimo ga seaka sa Roma e e simololang ka molao wa Tshipi o o tlang ka bofefo, mme e khutla fa paka ya teko ya batho e tswalwa. Kwa tshimologong ya katlholo ya tiragatso ya seaka sa Babelona, ba le dikete tsotlhe tsotlhe le masome a mane le bonê ba tsholediwa kwa godimo e le folaga, e leng sesupo. Fa letsomane le lengwe la Modimo le bona sesupo seo, le tshwanetse go tshaba go tswa mo Babeloneng, yo tshenyo ya gagwe e neng ya tshwantshiwa ke tshenyo ya Jerusalema.

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

Mi ka ciṅ ṭheh luk bung 21 hi a tār tûr ah ziak leh dâwn a ni.

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