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

Ibhuku LakaDaniyeli - Inombolo Eyikhulu Elitjhumi Nesiyagalolunye

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

Ukubaluleka Kweziphawu Zomlando Ngokwesiprofetho: Ukuqonda Izinsuku Zokugcina Ngophawu LweBhayibheli

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.

Vane zana remazana rimwe namakumi mana nezvina ezviuru vanomiririrwa sevaya vanonatswa neMutumwa weSungano, uye boka guru rinomiririrwa nenguo chena dzeupondi. Yokutanga yenguva mbiri tsvene dzemazuva okupedzisira inoratidza basa romutumwa anogadzirira nzira yaMutumwa weSungano, uye nguva yechipiri inomiririra basa raEria. Nguva yokutanga inomiririra kutongwa kwekuferefeta kwavapenyu kweAdventism yeRaodhikia, uye nguva yechipiri inomiririra kutongwa kwekuita kweRoma yemazuva ano.

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.

Chiratidzo “chokutiza mumaguta” mumazuva okupedzisira hachina kunzwisiswa zvakanaka neAdventism yeLaodikia. Sister White anotizivisa kuti kuparadzwa kweJerusarema kubva muna 66 kusvika muna 70 AD kunopa mufananidzo wechiratidzo chenyevero kuvanhu vaMwari mumazuva okupedzisira.

> “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.

> “Nguva a yi kule, laha, ku fana ni vadyondzisiwa va khale, hi nga ta boheka ku lava vutumbelo ematshan’weni lama nga rhendzeriwangiki ni ya ku tihambanisa. Tanihi leswi ku rhendzeriwa ka Yerusalema hi mavuthu ya Varhoma a ku ri xikombiso xa ku baleka eka Vakreste va le Yudiya, hilaha ku fanaka ku tekeriwa ka matimba hi tiko ra hina hi xileriso lexi sindzisaka sabata ya vapapa ku ta va xilemukiso eka hina. Hi nkarhi wolowo ku ta va nkarhi wo suka emadorobeni lamakulu, hi tilunghiselela ku suka eka lamatsongo hi ya tshama etindlwini ta ku tihumesa etindhawini to tumbeleka exikarhi ka tintshava.” 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.

कुडलमान्डहेऱाको घेराबन्दी, जुन भाग्नुपर्ने चिन्ह थियो, सेस्तियसले ल्याएको पहिलो घेराबन्दी नै थियो। यसकारण सेस्तियसले अस्थायी रूपमा हटाइएको एउटा खतरा प्रतिनिधित्व गर्थे, किनकि एकपटक उनले घेराबन्दी लगाएपछि उनी रहस्यमय ढङ्गले पछि हटे, र इतिहासकारहरूले त्यसो गर्नुको उनको तर्क कहिल्यै निर्धारण गर्न सकेका छैनन्।

> “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.

> “Baada ya Warumi chini ya Cestius kuuzingira mji, kwa ghafula waliacha kuuzingira wakati kila jambo lilipoonekana kuwa zuri kwa shambulio la mara moja.” Pambano Kuu, 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.

Muma1880 nema1890, Seneta Henry W. Blair woku New Hampshire waletela iKhongolose uchungechunge lwemithethosivivinywa yokubeka iSonto njengosuku lukazwelonke lokuphumula. Le mithethosivivinywa yayivame ukubizwa ngokuthi “Blair Sunday Bills.” USeneta Blair wayengummeli oqinile wokugcinwa kweSonto njengosuku lokuphumula nolokukhonza ngokwenkolo. Wayekholelwa ukuthi usuku olulodwa lokuphumula, olugcinwa ngokufanayo, lwaluyoba nemiphumela emihle ngokokuziphatha nangokwenhlalo emphakathini waseMelika. Nakuba imizamo yakhe yathola ukwesekwa okuthile, ikakhulukazi emaqenjini enkolo, yahlangabezana futhi nokuphikiswa, kuhlanganise nokukhathazeka ngokwehlukaniswa kwesonto nombuso.

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.

Ichi chinali chakwamba chakuyesera kupititsa malamulo a Lamlungu m’mbiri ya chilombo cha pa dziko lapansi chimene chinalinganizidwa kuti chidzalankhule monga chinjoka pamene potsiriza chidzapititsa lamulo la Lamlungu. Anali mndandanda umenewu wa malamulo a Blair umene A. T. Jones, mmodzi wa amithenga a msonkhano wa General Conference wa 1888, analowa nawo m’nyumba za Congress ndi kuwatsutsa mwaluso kwambiri. Pambuyo pa mayesero ochepa, Senator Blair anataya mphamvu ya kuyendetsa kwake cholinga cha Tsiku la Mpumulo la Dziko Lonse. Mogwirizana mwachindunji ndi mbiri imeneyo, ndi tanthauzo la Tsiku la Mpumulo la Dziko Lonse (Lamlungu), mbiri yakale ya uphungu wa Ellen White ingaunikidwenso.

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.

Zvinowanika mukuwongorora yambiro dzavo pamusoro pomurayiro weSvondo chinhu chakakomba uye chinonzwisiswa zvisina kururama zvikuru muAdventism yeRaodhikia. Muchirevo chokuti kwaidiwa kubuda mumaguta, umo mundima ichangobva kutaurwa vakanyora kuti, “ipapo ichava nguva yokubva mumaguta makuru, mukugadzirira kubuda mumaduku kuti muende kudzimba dzokuzororera munzvimbo dzakavanzika pakati pamakomo.” Vakadzidzisa kakawanda kuti vanhu vaMwari vaifanira kugara kumaruwa, asi mazano avo panyaya yokugara kumaruwa asati asvika 1888 anoisa kurayira kwavo kwokubuda mumaguta muchirevo chokuti munguva iri pedyo vanhu vaMwari vaizofanira kubuda mumaguta. Pashure pa1888, mukurayira kwavo kwakanyorwa pamusoro pokugara kumaruwa, havana kumbotsauka pazano rokuti taifanira kunge tatova kunze kwamaguta.

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.

Mitemo ya Siku ya Kitaifa ya Pumziko ya Blair iliyoibuka katika historia ndiyo iliyokuwa “ishara” ya kutoka mijini; na ingawa miswada ya Blair ilipoteza msukumo uliokuwa wa lazima ili kutimiza kusudi hilo, na ikatoweka katika giza la historia, “ishara” ya kukimbia ilikuwa tayari imetolewa. Ilitolewa katika alama ya kihistoria ya mazingiwa ya kwanza, yaliyoletwa na Cestius. Sheria ya Jumapili inayokuja upesi inawakilishwa na mazingiwa ya Tito; na ikiwa Waadventista wa Laodikia wowote wangali bado mijini wakati mazingiwa hayo yatakapowadia, watakufa pamoja na waovu.

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

Kuna vipindi viwili vya kinabii katika siku za mwisho. Vinatenganishwa na sheria ya Jumapili inayokuja upesi. Kipindi cha kwanza ni hukumu ya uchunguzi ya walio hai katika Uadventista wa Laodikia, na kipindi cha pili ni hukumu ya utekelezaji juu ya kahaba wa Roma. Vipindi hivyo viwili vinaonyeshwa mara kwa mara, kwa maana ni katika vipindi hivyo viwili ndipo mfano wa wanawali kumi unatimizwa kwa uhalisi kabisa wa maandishi yake, kama ilivyokuwa katika historia ya Wamillerite. Wakati wa kukawia katika mfano huo ni wakati wa kukawia wa Habakuki sura ya pili, kwa hiyo vipindi viwili tunavyovizingatia vilionyeshwa pia na Habakuki sura ya pili. Mfano wa wanawali kumi, na Habakuki sura ya pili, vilitimizwa kwa uhalisi kabisa wa maandishi yake katika historia ya Wamillerite, na vilipotimizwa, Ezekieli sura ya kumi na mbili, aya ya ishirini na moja hadi ishirini na nane, nayo pia ilitimizwa.

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.

Emavesi masere okupedzisira ari muchitsauko chegumi nembiri chaEzekieri anoratidza nguva apo “kuzadziswa kwechiratidzo chiri chose” kuchaitika, panguva iyo Mwari “asingachazorambi achinonotsa” zviratidzo zvake. Nguva mbiri dzenhoroondo dzinodzokororwa kazhinji kwazvo uye dzinoratidza kutongwa kwekuferefeta kwevapenyu muAdventizimu yeRaodhikia, pamwe chete nekutongwa kwekuita kwehure reTire, ndiyo nguva yechiporofita apo chiratidzo chiri chose chiri muBhaibheri chinosvika pakuzadziswa kwacho kwakakwana nokwekupedzisira. Munguva iyoyo vane zviuru zana namakumi mana nezvina vanosimbiswa, uye vanomirira boka risingafi, uye rinorarama kusvikira Kristu adzoka. Muna Ruka chitsauko chemakumi maviri nerimwe Kristu anoratidza “chiratidzo” chinoratidza apo chizvarwa ichocho chasvika.

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.

M’nkhani ziwiri zimene zikuimiridwa ndi “chizindikiro” chothawira, monga Khristu anaikonzera mogwirizana ndi chonyansa cha chiwonongeko, pali nyengo ziwiri zolembedwa, ndipo kuyamba ndi kutha kwake kuli ndi “chizindikiro” pa chiyambi cha nyengoyo ndi “zizindikiro” pa mapeto ake. “Chizindikiro” chimene Khristu anachizindikiritsa kukhala choimira m’badwo wotsiriza umene udzakhala ndi moyo kufikira Iye atabwera m’mitambo, ndi umboni wakuti tsopano tili m’badwo wotsiriza wa mbiri ya dziko lapansi.

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.

Muna Ruka chitsauko chemakumi maviri nerimwe, Jesu anotsanangura nhoroondo kubva pamakore matatu nehafu ekutsikirirwa pasi nokuparadzwa kweJerusarema chaiyo kubva mugore ra66 kusvika mugore ra70, kusvikira kumagumo emakore matatu nehafu ekutsikirirwa pasi kweJerusarema remweya kwakatanga muna 538 uye kwakapera muna 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.

> ඒ නිසා, ඔබ යෙරුසලම සෙන්දුරුකම්වලින් වටකරනු ලැබූ බව දැකින කල, එහි විනාශය සමීපව ඇතැයි දැනගන්න. එවිට යුදයාවේ සිටින අය කඳුකරයට පලා යත්වා; එහි මධ්‍යයේ සිටින අය පිටතට නික්මෙත්වා; ගම් පළාත්වල සිටින අය එයට ඇතුල් නොවෙත්වා. මක්නිසාද, ලියා තිබෙන සියල්ල සම්පූර්ණ වීමට, මේවා පළිගැනීමේ දවස්ය. එහෙත්, ඒ දවස්වල ගැබ්ගෙන සිටින අයත්, කිරි දෙන අයත් අහෝ! මක්නිසාද, දේශයේ මහත් පීඩාවක්ද, මේ ජනතාව මත උදහසද ඇති වන්නේය. ඔව්හු කඩුවේ धारෙන් වැටෙන්නෝය, සියලු ජාතීන් අතරට අල්ලාගෙන යනු ලබන්නෝය; ජාතීන්ගේ කාලය සම්පූර්ණ වන තුරු යෙරුසලම අන್ಯජාතීන් විසින් පාගා දමනු ලබන්නේය. ලූක් 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.”

“nguva” dzeVahedheni dzokutsika-tsika Jerusarema dziri muchimiro cheuwandu, nokuti dzinomirira kutsikwa-tsikwa kweJerusarema chaiyo kwakaguma mugore ra70, uye kutsikwa-tsikwa kweJerusarema chomweya kwakaguma muna 1798. Vahedheni vanomirira zvose zviri zviviri upagani noupapapa, uye masimba maviri iwayo ndiwo ari musoro wechiratidzo chiri mumubvunzo waDanieri chitsauko 8, unobvunza uchiti, “Kusvikira rinhi.”

> 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.

> Ipapo ndakamva mutsvene mumwe achitaura; mumwewo mutsvene akati kumutsvene uya waitaura, Kusvikira rinhi chiono ichi pamusoro pechipiriso chezuva nezuva, nokudarika kunoparadza, zvichipa zvose zviri zviviri nzvimbo tsvene nehondo kuti zvitsikwe pasi petsoka? Danieri 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.

“මිසුරු ජාතීන්ගේ කාලය” යනුවෙන් ලූක් විසිඑක වන පරිච්ඡේදයේ සඳහන් කරන්නේ ක්‍රි.පූ. 723 දී ආරම්භ වී 1798 දී අවසන් වූ, උතුරු රාජ්‍යය මත දෙවියන්ගේ ප්‍රතිශෝධය පැවති වසර දෙදහස් පන්සිය විස්සක් පිළිබඳවය. 538 වසර සනිටුහන් කරන්නේ පාපයේ මනුෂ්‍යයා ශුද්ධ ස්ථානයෙහි සිටගෙන තමන් දෙවියන් බව ප්‍රකාශ කළ අවස්ථාවය; එමඟින් එම කාලපරිච්ඡේදය වසර එක්දහස් දෙසිය හැට බැගින් වූ සමාන කාල දෙකකට බෙදී යයි. දෙවන එක්දහස් දෙසිය හැට වසරක කාලය එයම, “මිසුරු ජාතීන්ගේ කාලය” සම්පූර්ණ වූ කල ලෙස ලූක් විසිඑක වන පරිච්ඡේදයේ විසිහතර වන වගන්තියේ අවසන් වන ලෙස සනිටුහන් කර ඇති ඒකම ඉතිහාසයයි. යේසුස් තම ගෝලයන් හට හඳුන්වා දෙන ඓතිහාසික වෘත්තාන්තය තුළ, විසිහතර වන වගන්තිය ගෝලයන්ට දෙන ලද සාක්ෂිය 1798 දී “අවසාන කාලය” දක්වා ගෙන එයි. එතැන් සිට යේසුස් මිලර්වාදී ව්‍යාපාරය සමඟ සම්බන්ධ “ලකුණු” හඳුන්වා දීමට ආරම්භ කරයි.

> 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.

> Uye kuchava nezviratidzo muzuva, nemumwedzi, nemunyeredzi; uye panyika kuchava nokutambudzika kwamarudzi, nokukanganiswa; gungwa namafungu zvichitinhira; mwoyo yavanhu ichipera simba nokutya, nokuda kwokutarisira zvinhu zviri kuuya pamusoro penyika; nokuti masimba okudenga achazungunuswa. Uye ipapo vachaona Mwanakomana womunhu achiuya mugore nesimba nokubwinya kukuru. Uye kana zvinhu izvi zvotanga kuitika, tarirai kumusoro, musimudze misoro yenyu; nokuti rudzikunuro rwenyu rwaswedera pedyo. Ruka 21:25–28.

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

Jesu anotaura kuti, “kuchava nezviratidzo,” uye anozviratidza sezviratidzo zviri muzuva nomwedzi, uye munyeredzi, kushushikana kwamarudzi, masimba okudenga achizununguswa, uye ipapo Mwanakomana womunhu anouya ari mugore. “Zviratidzo” izvi zvose zvakazadzikiswa munhoroondo yeMillerite.

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

> “Unabii haukutabiri tu namna na kusudi la kuja kwa Kristo, bali huonyesha pia ishara ambazo kwazo wanadamu watapaswa kujua wakati kunapokaribia. Yesu alisema: ‘Kutakuwa na ishara katika jua, na katika mwezi, na katika nyota.’ Luka 21:25. ‘Jua litatiwa giza, na mwezi hautatoa nuru yake, na nyota za mbinguni zitaanguka, na nguvu zilizo mbinguni zitatikiswa. Ndipo watakapomwona Mwana wa Adamu akija katika mawingu kwa uwezo mkuu na utukufu.’ Marko 13:24–26. Mfunuaji anaieleza hivi ishara ya kwanza itakayotangulia ujio wa pili: ‘Palikuwa na tetemeko kubwa la nchi; na jua likawa jeusi kama gunia la manyoya, na mwezi ukawa kama damu.’ Ufunuo 6:12.”

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

> “Zviratidzo izvi zvakaonekwa kusati kwasvika kuvhurwa kwezana remakore regumi nepfumbamwe. Mukuzadzika kwechiporofita ichi, mugore ra1755 kwakaitika kudengenyeka kwenyika kunotyisa zvikuru kwakambonyorwa munhoroondo....”

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

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

> “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.

> “Kristu wakanga araira vanhu Vake kuti varindire zviratidzo zvokuuya Kwake uye vafare pavaizowana zviratidzo zvoMambo wavo aiuya. ‘Kana zvinhu izvi zvotanga kuitika,’ Akadaro, ‘ipapo tarirai kumusoro, musimudze misoro yenyu; nokuti kudzikinurwa kwenyu kwaswedera pedyo.’ Akanongedzera vateveri Vake kumiti yomuchirimo iri kubukira, akati: ‘Kana zvino yotunga mabukira, munozvionera uye munoziva nemi pachenyu kuti zhizha rava pedyo. Saizvozvowo nemi, kana muchiona zvinhu izvi zvichiitika, zivai kuti ushe hwaMwari hwava pedyo.’ Ruka 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.

Ukushandiswa okuphindwe kathathu kwamaRoma amathathu kukhomba ukuthi ekunyathelweni phansi kweJerusalema yiRoma yobuqaba, bese kuba yiRoma yobupapa, ukunyathelwa phansi kwendlu engcwele nebutho yiRoma yesimanje kwakumelwe isikhathi esingaba yizinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha (iRoma yobuqaba), noma iminyaka yesiprofetho eyinkulungwane namakhulu amabili namashumi ayisithupha (iRoma yobupapa). Izinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha ezingokomfanekiso (izinyanga ezingamashumi amane nambili), ezikhomba isikhathi sokushushisa kweRoma yesimanje kubantu bakaNkulunkulu abathembekile, ziyoba yileso naleso sikhathi kanye “nesibonakaliso” esisodwa esikhomba isikhathi sokubaleka sabathembekile baleyo nkathi. Inkathi ngayinye kulezi ezintathu iphela ngokubonakaliswa “kwezibonakaliso” eziningana, hhayi “isibonakaliso” esisodwa njengasekuqaleni kwenkathi.

> “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.

> “ពេលកណ្ដាលអធ្រាត្រនោះហើយ ដែលព្រះទ្រង់បង្ហាញព្រះចេស្តារបស់ទ្រង់ ដើម្បីរំដោះប្រជារាស្ត្ររបស់ទ្រង់។ ព្រះអាទិត្យលេចឡើង បញ្ចេញពន្លឺដោយកម្លាំងពេញលេញរបស់វា។ ទីសំគាល់ និងការអស្ចារ្យទាំងឡាយកើតតាមមកជាបន្តបន្ទាប់យ៉ាងឆាប់រហ័ស។ មនុស្សអាក្រក់សម្លឹងមើលទិដ្ឋភាពនោះដោយសេចក្ដីភ័យខ្លាច និងការភ្ញាក់ផ្អើល ខណៈដែលមនុស្សសុចរិតមើលឃើញនូវទីសំគាល់នៃការរំដោះរបស់ពួកគេដោយអំណរសប្បាយដ៏ខ្ពង់ខ្ពស់ និងគួរឱ្យគោរពកោតខ្លាច។ អ្វីៗទាំងអស់ក្នុងធម្មជាតិហាក់ដូចជាត្រូវបានបង្វែរចេញពីលំដាប់ដើមរបស់វា។ ស្ទឹងទន្លេទាំងឡាយឈប់ហូរ។ ពពកខ្មៅក្រាស់ធ្ងន់ឡើងមក ហើយប៉ះទង្គិចគ្នាទៅវិញទៅមក។ នៅកណ្ដាលមេឃដ៏កំពុងកាចសាហាវនោះ មានចន្លោះមួយភ្លឺថ្លាច្បាស់លាស់ ពោរពេញដោយសិរីរុងរឿងដែលមិនអាចពិពណ៌នាបាន ហើយពីទីនោះមានព្រះសំឡេងរបស់ព្រះ ដូចជាសូរសំឡេងនៃទឹកជាច្រើន មានបន្ទូលថា៖ ‘បានសម្រេចហើយ។’ វិវរណៈ 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.

Nguva yedare rekupedzisira rinouraya hure reRoma inotanga nokusimudzwa kwechiratidzo chinoratidza kuti rimwe boka ramakwai aMwari richiri muBhabhironi rinofanira kutiza. Nguva iyoyo inopera ne“zviratidzo nezvishamiso.” Nguva iyoyo inotanga ne“inzwi rechipiri” raZvakazarurwa chitsauko chegumi nesere, uye inopera neinzwi raMwari. Chokwadi, inzwi rokutanga nerechipiri raZvakazarurwa chitsauko chegumi nesere ndiro inzwi raKristu. Inzwi rokutanga rinoratidza kutanga kwedare rekuongorora vapenyu rechechi yeAdventist yeRaodhikia, uye inzwi rechipiri rinoratidza kupera kwenguva iyoyo, asiwo rinomaka kutanga kwedare rekupedzisira rinouraya hure reRoma.

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.

Nhoroondo yakazara inotongwa nevhiki umo Kristu akasimbisa sungano, uye mutemo weSvondo uri kukurumidza kuuya unofananidzirwa sechiratidzo chepakati, sezvawakafananidzirwa nemuchinjikwa. Nhoroondo mbiri idzi dzinewo mucherechedzo waArfa naOmega, nokuti kutanga nokuguma munhoroondo imwe neimwe zvinomiririrwa nenzwi raMwari. Dzinomiririrawo chokwadi, nokuti chiratidzo chepakati ndiko kupanduka kwemutemo weSvondo, uye shoko rechiHebheru rinoreva kuti “chokwadi” rakaumbwa nemavara okutanga, echigumi nechitatu, uye okupedzisira ealfabheti yechiHebheru. Inzwi rokutanga raZvakazarurwa chitsauko chegumi nesere inzwi raKristu, inzwi rokupedzisira inzwi raMwari, uye inzwi riri pakati, richivawo inzwi raMwari, ndirowo panomiririrwa kupanduka kwetsamba yechigumi nechitatu neshato yenyika “ichitaura” seshato, sezvinomiririrwa muna Zvakazarurwa chitsauko cheGUMI NECHITATU.

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.

Bendera katika sheria ya Jumapili inayokaribia kuja inawakilisha “ishara” ya kukimbia kwa waaminifu wa Mungu, lakini pia inaonyesha kwamba mwanzo wa kipindi cha unabii kinachokoma kwa bendera hiyo kuinuliwa lazima nao uwe na “ishara.” “Ishara” hiyo ndiyo ambayo Yesu anaitambulisha kuwa ushahidi kwamba kizazi cha mwisho cha sayari ya dunia kimewasili. Katika Luka sura ya ishirini na moja wanafunzi waliuliza Kristo alimaanisha nini alipobainisha kwamba hekalu lingeharibiwa.

> 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.

> Ndipo anamubvunza, vachiti, Mudzidzisi, asi zvinhu izvi zvichava riini? uye chiratidzo chichava chipi kana zvinhu izvi zvava kuda kuitika? Ruka 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.

Kambe Jesu anotanga kuzivisa nhoroondo inotungamirira kugore ra70 apo temberi neguta zvaizoparadzwa, uye anoenderera mberi kusvika pandima yechi makumi maviri neina apo anoratidza nguva iyo “nguva” dzavaHedheni dzaizozadzikiswa.

> 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.

> Ndipo adzawa ndi lupanga lakuthwa, ndipo adzatengedwa ukapolo kupita ku mitundu yonse; ndipo Yerusalemu adzaponderezedwa ndi Amitundu, kufikira nthawi za Amitundu zitakwaniritsidwa. Luka 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.

Pfundo yokuti vhesi iri iri kureva Jerusarema chaiyo yakavakirwa paupenzi hwedzidziso yechiKatorike inonzi futurism, iyo inoshandisa zvinofananidzira sokunge zviri zvechokwadi, uye inoisa kuzadzikiswa kwezviporofita pakuguma kwenyika chete. Kurwiswa kwekushandiswa kwakarurama kwevhesi iri kwave kuri kurwisa kukuru kwaSatani munguva yose yekuverengwa kweTestamende Itsva. Jerusarema chaiyo rakarega kuva chiratidzo cheJerusarema chechiporofita panguva yaKristu, apo chiporofita chaicho chakashandura mashandisirwo acho emweya. Kuzarurwa uku kwaiva dzidziso huru yakasimbiswa nemuapostora Pauro. Kutsikwa-tsikwa kweJerusarema kunoratidza makore ane chiuru nemazana maviri namakumi matanhatu erima rehupapa kubva mugore ra538 kusvika 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.

> Asi ruvanze rwuri kunze kwetemberi urusiye, usayera; nokuti rwakapiwa kuvaHedheni; uye guta dzvene vacharitsika netsoka kwemwedzi makumi mana nemiviri. Zvakazarurwa 11:2.

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

Yerusalemu wa muuprofita wakalekele ukuba chikalata cha msumba wakusaliwa pa chimuti cha mtanda.

> “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.

> “Vazhinji sei varipo vanonzwa kuti chingava chinhu chakanaka kutsika ivhu reJerusarema yekare, uye kuti kutenda kwavo kwaizosimbiswa zvikuru nekushanyira nzvimbo dzoupenyu norufu zvoMuponesi! Asi Jerusarema yekare haringambovi nzvimbo tsvene kusvikira racheneswa nomoto unonatsa unobva kudenga.” 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.

Na ka Yesu a rhangela vadondzrisiwa eka nkarhi wa makumu hi 1798 eka ndzimana ya makume mambirhi na mune, kutani a tlhela a tivisa nkarhi wa Vamillerite, loko xiviko xa ntsumi yo sungula xi nghene eka matimu.

> 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.

> Zvino kuchava nezviratidzo muzuva, nomumwedzi, nomunyeredzi; uye panyika pachava nokutambudzika kwamarudzi, vachivhiringidzika; gungwa namafungu zvichitinhira; mwoyo yavanhu ichapera simba nokuda kwokutya, nokuda kwokutarira zvinhu zviri kuuya pamusoro penyika; nokuti masimba okumatenga achazungunuswa. Ipapo vachazoona Mwanakomana womunhu achiuya mugore, nesimba nokubwinya kukuru. Zvino kana zvinhu izvi zvotanga kuitika, tarirai kumusoro, musimudze misoro yenyu; nokuti rudzikunuro rwenyu rwaswedera pedyo. Ruka 21:25–28.

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

Izibonakaliso ezethula umlando wamaMillerite zagcwaliseka ngokuvumelana namandla angaphuthumi ezwi likaNkulunkulu.

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

> “Zviratidzo zviri muzuva, mumwedzi, nenyeredzi zvakazadzikiswa.” Review and Herald, Mbudzi 22, 1906.

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

Tizoenderera mberi naRuka chitsauko chemakumi maviri nerimwe muchinyorwa chinotevera.

> “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.

> “သက္ကရာဇ် ၁၈၄၈ ခုနှစ်၊ ဒီဇင်ဘာလ ၁၆ ရက်နေ့တွင်၊ ကောင်းကင်၏ တန်ခိုးအာဏာများ လှုပ်ရှားခြင်းအကြောင်းကို ထာဝရဘုရားသည် ကျွန်ုပ်အား ရူပါရုံတစ်ခုဖြင့် ပြတော်မူ၏။ မဿဲ၊ မာကု၊ လုကာတို့၌ မှတ်တမ်းတင်ထားသော နိမိတ်လက္ခဏာများကို ပေးတော်မူစဉ် ထာဝရဘုရားက ‘ကောင်းကင်’ ဟု မိန့်တော်မူသောအခါ၊ အမှန်ပင် ကောင်းကင်ကို ရည်ညွှန်းတော်မူကြောင်း၊ ‘မြေကြီး’ ဟု မိန့်တော်မူသောအခါလည်း၊ အမှန်ပင် မြေကြီးကိုပင် ရည်ညွှန်းတော်မူကြောင်းကို ကျွန်ုပ်မြင်ရ၏။ ကောင်းကင်၏ တန်ခိုးအာဏာများမှာ နေ၊ လ၊ ကြယ်များဖြစ်ကြသည်။ ထိုအရာတို့သည် ကောင်းကင်၌ အုပ်စိုးကြသည်။ မြေကြီး၏ တန်ခိုးအာဏာများမှာ မြေကြီးပေါ်၌ အုပ်စိုးသော အရာများဖြစ်ကြသည်။ ကောင်းကင်၏ တန်ခိုးအာဏာများသည် ဘုရားသခင်၏ အသံတော်ကြောင့် လှုပ်ရှားခြင်းခံရလိမ့်မည်။ ထို့နောက် နေ၊ လ၊ ကြယ်များသည် မိမိတို့၏ နေရာများမှ ရွေ့လျားသွားကြလိမ့်မည်။ ထိုအရာတို့သည် ကွယ်ပျောက်သွားမည်မဟုတ်ဘဲ၊ ဘုရားသခင်၏ အသံတော်ကြောင့် လှုပ်ရှားခြင်းကို ခံရကြလိမ့်မည်။”

> “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.

> “Gore rakasviba, akarema, akakwira uye akapesana. Denga rakazaruka rikapatsanuka rikadzokera shure; ipapo takakwanisa kutarisa kumusoro nepanzvimbo yakazaruka iri muOrion, kwakabva inzwi raMwari. Guta Dzvene richaburuka richipfuura nepanzvimbo iyoyo yakazaruka. Ndakaona kuti masimba enyika zvino ava kuzununguswa uye kuti zviitiko zvinouya zvakatevedzana. Hondo, nerunyerekupe rwehondo, munondo, nzara, nehosha zvinotanga kuzunungusa masimba enyika; zvino inzwi raMwari richazunungusa zuva, mwedzi, nenyeredzi, pamwe nenyika ino zvakare. Ndakaona kuti kuzununguswa kwemasimba muEurope hakusi, sezvinodzidziswa nevamwe, kuzununguswa kwemasimba ekumatenga, asi ndiko kuzununguswa kwendudzi dzakatsamwa.” Early Writings, 41.

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