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

Bhuku ra Danieri - Nomboro Imwe-zana neGumi neShanu

Unveiling the Prophetic Characteristics of the Final Generation

Kufunua Sifa za Kinabii za Kizazi cha Mwisho

Author

Jeff Pippenger

Published

March 4, 2024

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In the final generation of a people that are being passed by, certain prophetic characteristics are identified. They are then a generation of vipers, for they have formed the character of Satan. They are a generation of adulterers, for they have formed unsanctified connections with the enemies of God. They have reached a point where they see, but cannot understand, they hear, but cannot perceive, for they are unconverted, which is represented as their hearts growing fat. Moses first addressed this very phenomenon.

M'chibadwo chomaliza cha anthu amene akupitilizidwa, pali zizindikiro zina za uneneri zimene zimadziwika. Pamenepo iwo ndi m'badwo wa njoka zaululu, pakuti apanga khalidwe la Satana. Iwo ndi m'badwo wa achigololo, pakuti apanga maubwenzi osayeretsedwa ndi adani a Mulungu. Afika pa msinkhu wakuti amaona, koma sangathe kuzindikira tanthauzo; amamva, koma sangathe kuzindikira, pakuti sanatembenuke mtima, chimene chikuimiridwa monga mitima yawo kunenepa. Mose ndiye anayamba kulankhula poyamba za chodabwitsa chimenechi.

> And Moses called unto all Israel, and said unto them, Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; The great temptations which thine eyes have seen, the signs, and those great miracles: Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. Deuteronomy 29:2–4.

> මෝසෙස් මුළු ඉශ්‍රායෙලයම කැඳවා ඔවුන්ට මෙසේ කීවේය: “යෙහෝවා ස්වාමින්වහන්සේ මිසර දේශයේදී පාරාවෝටත්, ඔහුගේ සියලු සේවකයන්ටත්, ඔහුගේ මුළු දේශයටත්, ඔබගේ ඇස් ඉදිරියේ කළ සියල්ල ඔබ දුටුවහුය; ඔබගේ ඇස් දුටු ඒ මහත් පරීක්ෂාවන්, ඒ ලකුණු සහ ඒ මහත් අද්භූත ක්‍රියා ද දුටුවහුය. එහෙත් අද දක්වා යෙහෝවා ස්වාමින්වහන්සේ ඔබට අවබෝධ කරගැනීමට හදවතක්ද, දකින පිණිස ඇස්ද, අසන පිණිස කන්ද ද දී නැත.” ද්විතීය කථාව 29:2–4.

In the first mention of the Laodicean phenomenon of seeing and hearing, that which God’s people are unable to see is the signs and wonders of their foundational history. Jeremiah identifies the phenomenon as an attribute of the “foolish virgins,” in the last days, and as a representation of the foolish virgins’ refusal to accept the three angels’ messages, that begins with the first angel’s announcement to fear the Creator God. Because of this rebellion they do not receive the latter rain.

Pakutaurwa kwekutanga kwechiitiko cheRaodhikia chekuona nekunzwa, izvo vanhu vaMwari vasingakwanisi kuona ndizvo zviratidzo nezvishamiso zvenhoroondo yavo yenheyo. Jeremia anozivisa chiitiko ichi sechimiro che“mhandara dzakapusa” mumazuva okupedzisira, uye sechiratidzo chokuramba kwemhandara dzakapusa kugamuchira mashoko engirozi nhatu, kunotanga nechiziviso chengirozi yokutanga chokuti vatye Mwari Musiki. Nemhaka yokupanduka uku havagamuchiri mvura yokupedzisira.

> Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? But this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. Jeremiah 5:20–25.

> Chiziviseni izvi muimba yaJakobho, muzvizivise paJudha, muchiti, Inzwai zvino izvi, imi vanhu mapenzi, vasina kunzwisisa; vane meso, asi havaoni; vane nzeve, asi havanzwi: Hamundityi here ini? ndizvo zvinotaura Jehovha; hamubvundi here pamberi pangu, ini ndakaisa jecha kuti rive muganhu wegungwa nechirevo chisingaperi, kuti rirege kuripfuura; kunyange mafungu aro achizvuzvurudza, haagoni kukunda; kunyange achiomba, haagoni kuridarika? Asi vanhu ava vane mwoyo unoramba nokupandukira; vakatsauka, vakaenda. Uye havatauri mumwoyo yavo vachiti, Ngatitye zvino Jehovha Mwari wedu, anopa mvura, yokutanga neyokupedzisira, nenguva yayo; anotichengetera mavhiki akatarwa okukohwa. Zvakaipa zvenyu ndizvo zvakadzinga zvinhu izvi, nezvivi zvenyu zvakakunyimayi zvinhu zvakanaka. Jeremia 5:20–25.

Ezekiel identifies those who manifest the characteristics represented by seeing and not understanding as a rebellious house. They are a rebellious house who will not see the history of their foundations, who are foolish virgins, that are unconverted because they refuse the first angel’s message, which is to refuse them all, for if you do not accept the first angel’s message, you cannot accept the second nor the third. In this condition the latter rain is withheld from these virgins during the time of the latter rain. After Jesus addressed this characteristic in His narrative, He then proceeded to present the parable of the sower.

Ezekieri anozivisa avo vanoratidza hunhu hunomiririrwa nokuona asi vasinganzwisisi seimba inopanduka. Ivo imba inopanduka isingadi kuona nhoroondo yenheyo dzayo, vari mhandara dzakapusa, dzisina kutendeuka nokuti dzinoramba shoko romutumwa wokutanga, zvinoreva kuramba iwo ose; nokuti kana usingagamuchiri shoko romutumwa wokutanga, haugoni kugamuchira rechipiri kana rechitatu. Mumamiriro ezvinhu aya mvura yokupedzisira inodzivirirwa kubva kumhandara idzi panguva yemvura yokupedzisira. Mushure mokunge Jesu ataura pamusoro pehunhu uhwu munyaya yake, akazopfuurira kuratidza mufananidzo womukushi.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. Matthew 13:16–30.

> Asi makaropafadzwa maziso enyu, nokuti anoona; nenzeve dzenyu, nokuti dzinonzwa. Nokuti zvirokwazvo ndinoti kwamuri, vaporofita vazhinji navarurami vakashuva kuona zvinhu zvamunoona, asi havana kuzviona; nokunzwa zvinhu zvamunonzwa, asi havana kuzvinzwa. Naizvozvo inzwai mufananidzo womukushi. Kana munhu upi noupi achinzwa shoko roumambo, asingarinzwisisi, wakaipa unouya, akabvuta icho chakanga chadyarwa mumwoyo make. Uyu ndiye wakagamuchira mbeu parutivi penzira. Asi wakagamuchira mbeu panzvimbo dzamabwe ndiye anonzwa shoko, ndokurigamuchira pakarepo nomufaro; asi haana mudzi maari, anongogara kwechinguva; nokuti kana kutambudzika kana kutambudzwa kwamuka nokuda kweshoko, pakarepo anogumburwa. Uyo wakagamuchira mbeu pakati peminzwa ndiye anonzwa shoko; asi kufunganya kwenyika ino nokunyengera kwefuma zvinodzvinyirira shoko, iye ndokushaya chibereko. Asi wakagamuchira mbeu muvhu rakanaka ndiye anonzwa shoko, akarirwisisa; uyewo anobereka chibereko, achibudisa, mumwe zana, mumwe makumi matanhatu, mumwe makumi matatu. Akavaisirawo mumwe mufananidzo, achiti, Umambo hwokudenga hwakafananidzwa nomunhu wakakusha mbeu yakanaka mumunda make; asi vanhu vachakavata, muvengi wake akauya akakusha masawi pakati pegorosi, ndokuenda hake. Asi chipande chakati chamera, chikabereka chibereko, ipapo masawi akaonekwawo. Naizvozvo varanda vomwene weimba vakauya vakati kwaari, Ishe, hamuna kukusha mbeu yakanaka mumunda wenyu here? Saka masawi aya abvepi? Akati kwavari, Muvengi ndiye waita izvi. Varanda vakati kwaari, Mungada here kuti tiende tinoaunganidza? Asi akati, Kwete; zvimwe pakunonga masawi mungadzura gorosi pamwe nawo. Zvisiyei zvikure zvose pamwe chete kusvikira panguva yokukohwa; zvino nenguva yokukohwa ndichati kuvakohwi, Tangai kuunganidza masawi, muasunge muzvisote kuti apiswe; asi gorosi muunganidze mudura rangu. Mateo 13:16–30.

The foolish are the tares, and the wise are the wheat. In the parable of the ten virgins the possession of oil is what manifests the distinction between the two classes, and with the wheat and tares its based upon whether the seed, which is the word, is understood. The first mention of a class that will not see and therefore understand by Moses, places the message that is to be understood as the signs and wonders of the foundational history. The last prophetic reference to the elements of the blindness of the rebellious house by Ellen White identifies that the eyes that were blessed to see what all the righteous men wished to see was the history of the Millerite movement.

Vaakapusa ndivo masora, uye vakachenjera ndivo gorosi. Mumufananidzo wemhandara gumi, kuva namafuta ndiko kunoratidza musiyano pakati pemapoka maviri aya; uye panyaya yegorosi nemasora, zvinobva pakuti mbeu, rinova shoko, rinonzwisiswa here kana kuti kwete. Kutaurwa kwekutanga naMozisi pamusoro peboka risingazooni uye naizvozvo risingazonzwisisi, kunoratidza kuti shoko rinofanira kunzwisiswa nderezviratidzo nezvishamiso zvenhoroondo yenheyo. Kutaura kwekupedzisira kwechiporofita pamusoro pezvinoumba upofu hweimba inopanduka naEllen White kunoratidza kuti maziso akakomborerwa kuona izvo varume vose vakarurama vaishuva kuona yaiva nhoroondo yesangano reMillerite.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Mharidzo dzose dzakapihwa kubva muna 1840–1844 dzinofanira kuitwa dzine simba zvino, nokuti kune vanhu vazhinji vakarasikirwa nekutungamirirwa kwavo. Mharidzo idzi dzinofanira kusvika kumachechi ose.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.” Manuscript Releases, volume 21, 436, 437.

> “Kristu akati, ‘Akaropafadzwa meso enyu, nokuti anoona; nenzeve dzenyu, nokuti dzinonzwa. Nokuti zvirokwazvo ndinoti kwamuri, Vaporofita vazhinji navanhu vakarurama vakashuva kuona zvinhu izvo zvamunoona, asi havana kuzviona; nokunzwa zvinhu izvo zvamunonzwa, asi havana kuzvinzwa’ [Mateo 13:16, 17]. Akaropafadzwa meso akaona zvinhu zvakaonekwa muna 1843 na1844.” Manuscript Releases, vhoriyamu 21, 436, 437.

Jesus always illustrates the end with the beginning, and the first reference to those who have eyes, but do not see or understand, and the last reference identify that the foundational history of the rebellious house is what is not seen, and is therefore rejected, and thus prevents the foolish from recognizing the latter rain. The history of 1840–1844 was typified by the deliverance of ancient Israel from Egyptian bondage. Ancient Israel’s failure to pass the initial testing process brought them to Kadesh, where they accepted the false report of the ten spies and selected a new captain to lead them back to Egypt. Forty years later they were brought back to Kadesh, and Moses failed by striking the Rock a second time.

Yesu nguva dzose anoratidza magumo nekutanga, uye kutaurwa kwekutanga kweavo vane meso asi vasingaoni kana kunzwisisa, pamwe nekutaurwa kwekupedzisira, zvinoratidza kuti nhoroondo yenheyo yeimba inopanduka ndiyo isingaonekwi, nokudaro inorambwa, uye saka inodzivisa mapenzi kuziva mvura yokupedzisira. Nhoroondo ya1840–1844 yakafananidzirwa nokusunungurwa kwaIsraeri wekare kubva muusungwa hweIjipiti. Kukundikana kwaIsraeri wekare kupasa nzira yokutanga yokuedzwa kwakavaunza kuKadheshi, kwavakagamuchira mushumo wenhema wevasori gumi vakasarudza mukuru mutsva kuti avatungamirire kudzokera kuIjipiti. Makore makumi mana gare gare vakadzorerwa kuKadheshi, uye Mozisi akakundikana nokurova Dombo kechipiri.

Though Moses failed, Joshua still proceeded to lead them into the Promised Land. The last test at Kadesh had a serious rebellion associated with it, for Jesus always illustrates the end with the beginning, and the rebellion of the ten spies at Kadesh in the beginning of the forty years, and at the ending of the forty years also illustrates a great rebellion at Kadesh. Yet in spite of the rebellion of Moses at Kadesh, the vision of entering into the Promised Land was no longer delayed.

Kunyange zvazvo Mozisi akakundikana, Joshua akaramba achienderera mberi achivatungamirira kupinda muNyika yeChipikirwa. Muedzo wokupedzisira paKadheshi wakanga wakabatana nokumukira kukuru, nokuti Jesu nguva dzose anoratidza magumo kubudikidza nokutanga, uye kumukira kwavasori gumi paKadheshi pakutanga kwamakore makumi mana, pamwe chete napakupera kwamakore makumi mana, zvinoratidzawo kumukira kukuru paKadheshi. Asi, zvisinei nokumukira kwaMozisi paKadheshi, chiratidzo chokupinda muNyika yeChipikirwa chakanga chisisanonokiziswi.

In the rebellion of 1863, that led to the increased rebellion of 1888, that led to the increased rebellion of 1919, which culminated in the rebellion of 1957, Jesus brought Laodicean Adventism back to Kadesh. He brought them back to the history where the third angel arrived and began a testing process that ultimately manifested the rebellion of 1863, and the banishment of wandering in the wilderness of Laodicea. The third angel entered into the ending history of Laodicean Adventism on September 11, 2001 when the mighty angel of Revelation eighteen, which is the third angel, came down. He then announced that Babylon was fallen, as typified by the casting down of Nimrod’s tower, when the towers of New York City were brought down.

Mukupanduka kwa 1863, komwe kunatsogolera ku kupanduka kokulirapo kwa 1888, komwe kunatsogolera ku kupanduka kokulirapo kwa 1919, kumene kunafika pachimake mu kupanduka kwa 1957, Yesu anabwezera Adventism ya Laodikea ku Kadesi. Anawabwezera ku mbiri imene mngelo wachitatu anafikako ndi kuyamba njira ya kuyesedwa imene pamapeto pake inasonyeza kupanduka kwa 1863, ndi kuthamangitsidwa kwa kuyendayenda m’chipululu cha Laodikea. Mngelo wachitatu analowa mu mbiri yotsiriza ya Adventism ya Laodikea pa September 11, 2001 pamene mngelo wamphamvu wa Chivumbulutso 18, amene ali mngelo wachitatu, anatsika. Kenaka analengeza kuti Babulo wagwa, monga momwe zinasonyezedwera mwa kugwetsedwa kwa nsanja ya Nimurode, pamene nsanja za New York City zinagwetsedwa.

> “The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory.” Review and Herald, May 27, 1890.

> “Mharidzo yomutumwa wechitatu hainganzwisiswi; chiedza chichavhenekera nyika nokubwinya kwacho chichanzi chiedza chenhema navaya vanoramba kufamba mukubwinya kwacho kuri kuramba kuchiwedzera.” Review and Herald, May 27, 1890.

As with ancient Israel, so too with modern Israel. The generation that witnesses September 11, 2001 is the last generation. Jesus said in Luke chapter twenty-one that “this generation,” and He identified that generation as those living when the heavens and earth shall pass away, which occurs at the Second Coming. That generation who live to witness Christ’s return will have recognized a sign that proves to them that they are the final generation. They will know and understand that they are those living when the “effect of every vision” is no longer “prolonged.”

Sokungekwa kwakaita vaIsraeri vekare, ndizvo zvakaitawo Israeri yemazuva ano. Chizvarwa chinoona Gunyana 11, 2001 ndicho chizvarwa chokupedzisira. Jesu akataura muna Ruka chitsauko makumi maviri nerimwe kuti “chizvarwa ichi,” uye Akatsanangura chizvarwa ichocho sevaya vanorarama panguva iyo denga nenyika zvichapfuura, izvo zvinoitika paKuuya kweChipiri. Chizvarwa ichocho chinorarama chikaona kudzoka kwaKristu chichange chaziva chiratidzo chinovaratidza kwavari kuti ndivo chizvarwa chokupedzisira. Vachaziva nokunzwisisa kuti ndivo vari kurarama panguva iyo “kuitika kwechiratidzo chose” kusisiri “kunonotswa.”

As Jesus was leaving the temple with the disciples they asked Him to explain what He had meant by His description of the destruction of the temple. That conversation was representing the conversation which His disciples have during the final generation. The disciples wished to understand what He meant when He has repeatedly taught that the Laodicean Adventist church is to be swept away at the soon-coming Sunday law, as the worshippers therein are spewed out of His mouth, and are no longer those who speak for Him.

Jesusi paakanga achibuda mutemberi pamwe chete navadzidzi, vakamukumbira kuti avatsanangurire zvaainge achireva netsananguro yake yokuparadzwa kwetemberi. Kukurukurirana ikoko kwaimiririra kukurukurirana kunoitwa navadzidzi vake muchizvarwa chokupedzisira. Vadzidzi vaishuva kunzwisisa zvaaireva paakanga adzokorora kudzidzisa kuti kereke yeAdventist yeRaodhikia ichatsvairwa pakuuya kuri pedyo komutemo weSvondo, sezvo vanonamatira varimo vacharutswa vabude mumuromo make, uye vasisisiri avo vanotaura vakamumiririra.

In answering the disciples Jesus described the destruction of Jerusalem and the history that followed, all the way through to the end of the world. After laying out the historical overview up to verse nineteen, He then addresses the destruction of Jerusalem, a destruction which could have occurred at the cross, but that in God’s mercy and longsuffering was postponed for about forty years. At the end of the forty years there would be a remnant that would escape the destruction, but only if they recognized the sign that He then gave.

Pakupindura kuvadzidzi, Jesu akatsanangura kuparadzwa kweJerusarema nenhoroondo yakatevera, kusvikira kumagumo enyika. Mushure mokurondedzera muchidimbu nhoroondo iyi kusvika pandima yegumi nepfumbamwe, akazotarisisa kuparadzwa kweJerusarema, kuparadzwa kwaigona kunge kwakaitika pamuchinjikwa, asi nokuda kwetsitsi dzaMwari nokutsungirira kwake kwakarebesesa kwakambomiswa kwemakore anenge makumi mana. Pakupera kwemakore iwayo makumi mana kwaizovapo vakasara vaizopukunyuka pakuparadzwa ikoko, asi chete kana vakaziva chiratidzo chaakazovapa.

In the beginning of ancient Israel there was a forty-year period, which started with a judgment upon the rebellion of the ten spies that was deferred for forty years, due to the intercession of Moses. At the end of ancient Israel there was a judgment upon the rebellion of the cross that was deferred for forty years, due to the intercession of Christ’s longsuffering and mercy. In both histories there was a remnant that escaped. Jesus always illustrates the end of a thing with the beginning of a thing.

Mukutanga kweIsraeri yekare kwakava nenguva yemakore makumi mana, yakatanga nekutongwa pamusoro pokumukira kwevasori gumi, kutongwa uku kukamiswa kwemakore makumi mana, nokuda kwokukumbirira kwaMozisi. Pakuguma kweIsraeri yekare kwakava nokutongwa pamusoro pokumukira kwemuchinjikwa, kutongwa uku kukamiswa kwemakore makumi mana, nokuda kwokutsungirira kwenguva refu netsitsi zvaKristu. Munhoroondo mbiri idzi maiva nevakasara vakapukunyuka. Jesu anogara achiratidza kuguma kwechinhu nokutanga kwechinhu.

Jesus addressed the sign associated with the destruction of Jerusalem and identified it as “the days of vengeance.”

Yesu akataura nezvechiratidzo chakanga chakabatana nokuparadzwa kweJerusarema, achichitsanangura se“mazuva okutsiva.”

> And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. Luke 21:20–22.

> “Uye kana muchiona Jerusarema rakakomberedzwa namauto, ipapo zivai kuti kuparadzwa kwaro kwava pedyo. Ipapo vari muJudhea ngavatizire kumakomo; uye vari mukati maro ngavabudemo; uye vari kumaruwa ngavarege kupindamo. Nokuti aya ndiwo mazuva okutsiva, kuti zvinhu zvose zvakanyorwa zvizadziswe.” Ruka 21:20–22.

The “day of vengeance” is the seven last plagues, and for this reason Sister White aligns the destruction of Jerusalem with God’s executive judgment in the last days.

“zuva rokutsiva” ndiwo matambudziko manomwe okupedzisira, uye nechikonzero ichi Hanzvadzi White anoenzanisa kuparadzwa kweJerusarema nekutonga kwaMwari kunoitwa mukupedzisira kwamazuva.

> Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. For the indignation of the Lord is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. The sword of the Lord is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness. For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion. Isaiah 34:1–8.

> सुनने के लिये निकट आओ, हे जातियो; और ध्यान लगाकर सुनो, हे लोगो: पृथ्वी सुने, और जो कुछ उसमें है; जगत भी, और जो कुछ उसमें से उत्पन्न होता है। क्योंकि यहोवा का क्रोध सब जातियों पर है, और उसका प्रकोप उनकी सारी सेनाओं पर; उसने उनका सर्वनाश कर दिया है, उसने उन्हें वध के लिये सौंप दिया है। उनके मारे हुए भी फेंक दिए जाएंगे, और उनकी लोथों की दुर्गन्ध ऊपर उठेगी, और पहाड़ उनके लोहू से पिघल जाएंगे। और आकाश की सारी सेना गल जाएगी, और आकाश पुस्तक के समान लपेटा जाएगा; और उनकी सारी सेना झड़ पड़ेगी, जैसे दाखलता से पत्ता झड़ पड़ता है, और जैसे अंजीर के वृक्ष से कच्चा अंजीर गिर पड़ता है। क्योंकि मेरी तलवार स्वर्ग में तृप्त हुई है; देखो, वह न्याय करने के लिये एदोम पर, और मेरे शापित लोगों पर उतरेगी। यहोवा की तलवार लोहू से भर गई है, वह चर्बी से चिकनी हो गई है, अर्थात् मेम्नों और बकरों के लोहू से, और मेढ़ों की गुर्दों की चर्बी से; क्योंकि बस्रा में यहोवा का एक बलिदान है, और एदोम देश में एक बड़ा संहार। और जंगली सांड उनके साथ गिर पड़ेंगे, और बछड़े बलवान बैलों समेत; और उनका देश लोहू से भीग जाएगा, और उनकी धूल चर्बी से पुष्ट हो जाएगी। क्योंकि यहोवा के पलटा लेने का दिन, और सिय्योन के मुकदमे के लिये बदला चुकाने का वर्ष है। यशायाह 34:1–8।

Jesus gave His first public presentation at Nazareth, announcing Himself as the Messiah. That presentation was prophetically governed by the rule of first mention. The reading He selected identified that His work included announcing the “day of the Lord’s vengeance.” Which according to Isaiah is also “the year of recompenses for the controversy of Zion.”

Yesu akapa ujumbe Wake wa kwanza hadharani huko Nazareti, akijitangaza Mwenyewe kuwa ndiye Masihi. Ujumbe huo uliongozwa kinabii na kanuni ya kutajwa kwa mara ya kwanza. Somo alilochagua kulisoma lilidhihirisha kwamba kazi Yake ilihusisha pia kutangaza “siku ya kisasi cha Bwana,” ambayo kulingana na Isaya pia ni “mwaka wa malipo kwa ajili ya shauri la Sayuni.”

It was at Nazareth that Christ began His public ministry and announced Himself as the Messiah. It was then that those who heard His words, but did not perceive, attempted to kill Him by casting him off a mountain. The beginning of His ministry was marked by the people of His home town attempting to kill Him, and the ending of His ministry His people did kill Him. His ministry was to identify Himself as the Messiah, which He became when He was anointed at His baptism. At His baptism a divine symbol descended to endorse the fulfillment of the prediction of the coming Messiah. On August 11, 1840 a divine symbol descended to endorse the prediction of the testing message of that history. And on September 11, 2001 a divine symbol came down to endorse the predicted message of that history, which is the message of the latter rain.

Kristu alianza huduma Yake ya hadharani huko Nazareti na kujitangaza Mwenyewe kuwa Masihi. Hapo ndipo wale waliosikia maneno Yake, lakini hawakutambua, walipojaribu kumuua kwa kumtupa chini kutoka mlimani. Mwanzo wa huduma Yake uliwekwa alama na watu wa mji Wake wa nyumbani kujaribu kumuua, na mwisho wa huduma Yake watu Wake walimuua. Huduma Yake ilikuwa ya kujitambulisha Mwenyewe kama Masihi, ambalo alilokuwa alipotiwa mafuta katika ubatizo Wake. Katika ubatizo Wake ishara ya kimungu ilishuka kuthibitisha utimilifu wa unabii wa kuja kwa Masihi. Tarehe 11 Agosti, 1840, ishara ya kimungu ilishuka kuthibitisha unabii wa ujumbe wa kupimwa wa historia hiyo. Na tarehe 11 Septemba, 2001, ishara ya kimungu ilishuka kuthibitisha ujumbe uliotabiriwa wa historia hiyo, ambao ni ujumbe wa mvua ya masika.

> “After laboring two days with the Samaritans, Jesus left them to continue his journey to Galilee. He made no tarry at Nazareth, where he had spent his youth and early manhood. His reception in the synagogue there, when he announced himself as the Anointed One, was so unfavorable that he decided to seek more fruitful fields, to preach to ears that would listen, and to hearts that would receive his message. He declared to his disciples that a prophet hath no honor in his own country. This saying sets forth that natural reluctance which many people have to acknowledge any wonderfully admirable development in one who has unostentatiously lived in their midst, and whom they have intimately known from childhood. At the same time, these same persons might become wildly excited over the pretensions of a stranger and an adventurer.” The Spirit of Prophecy, volume 2, 151.

> “Mushure mokubata basa kwemazuva maviri nevaSamaria, Jesu akavasiya kuti arambe nerwendo rwake achienda kuGarirea. Haana kumbononoka kugara paNazareta, kwaakapedzera huduku hwake noupenyu hwake hwekutanga hwokuvanhu vakuru. Kugamuchirwa kwake musinagoge imomo, paakazvizivisa seAkazodzwa, kwakanga kusina kunaka zvikuru zvokuti akafunga kutsvaka minda inobereka zvakawanda, kuparidzira nzeve dzaizoteerera, nemwoyo yaizogamuchira shoko rake. Akati kuvadzidzi vake, Muporofita haana kukudzwa munyika yokwake. Chirevo ichi chinoratidza kusada kwemusikirwo uko vanhu vazhinji vanako pakubvuma budiriro inoshamisa uye inokudzwa zvikuru iri muna munhu akagara asingazviratidzi pakati pavo, uye wavakanyatsoziva kubva pauduku. Panguva imwe cheteyo, vanhu ivavo vamwe chete vangangofara zvikuru nokutevera zvirevo zvomutorwa nomufambi anotsvaga zvake.” The Spirit of Prophecy, volume 2, 151.

In Luke chapter twenty-one, Christ identifies the one hundred and forty-four thousand, the final generation that does not die. He does so by presenting the history that began with His last visit to what had formerly been His father’s house, but then had become the Jew’s house. In the narrative of the history which Jesus began to present He reached the point where Jerusalem, and the temple the disciples wanted to know about, was to be destroyed (70 AD). He identified the destruction as the days of vengeance, which was part of His opening announcement of His ministry. The “days of vengeance” represented not only the destruction of Jerusalem in the year 70, but also the time of God’s wrath as represented in the seven last plagues.

මතෙව් කථා පොතේ විසි එක්වන ಅಧ್ಯಾಯයේදී, ක්‍රිස්තුස් වහන්සේ මරණයට පත් නොවන අවසාන පරම්පරාව වන එක්ලක්ෂ හතළිස් හතර දහස හඳුනා දක්වයි. එය ඔහු කළේ, කලකට පෙර තම පියාගේ ගෘහය වූ නමුත් පසුව යූදයන්ගේ ගෘහය බවට පත්ව තිබූ ස්ථානයට කළ තම අවසාන පැමිණීමෙන් ආරම්භ වූ ඉතිහාසය ඉදිරිපත් කිරීම මගිනි. යේසුස් වහන්සේ ඉදිරිපත් කිරීමට ආරම්භ කළ එම ඉතිහාස කථාවේ, යෙරුසලමද, ගෝලයන් දැනගැනීමට කැමති වූ මන්දිරයද විනාශ කරනු ලබන ස්ථානයට (ක්‍රි.ව. 70) ඔහු පැමිණියේය. ඔහු එම විනාශය තම සේවය ආරම්භයේ කළ ප්‍රකාශනයේ කොටසක් වූ “පලිගැනීමේ දවස්” ලෙස හඳුනා දුන්නේය. “පලිගැනීමේ දවස්” යනු ක්‍රි.ව. 70 දී යෙරුසලමේ විනාශය පමණක් නොව, අවසාන වසංගත හත තුළ නිරූපිත දෙවියන් වහන්සේගේ උදහසෙහි කාලයද නිරූපණය කළේය.

> For this is the day of the Lord God of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord God of hosts hath a sacrifice in the north country by the river Euphrates. Jeremiah 46:10.

> Nokuti rino ndiro zuva raIshe, Jehovha wehondo, zuva rokutsiva, kuti azvitsive pavavengi vake; munondo uchadya, uchaguta nokunwiswa doro neropa ravo; nokuti Ishe, Jehovha wehondo, ane chibayiro munyika yokumusoro parwizi Yufuratesi. Jeremia 46:10.

The “day of vengeance” upon Babylon, represented by the “sacrifice in the north country by the river Euphrates,” begins at the soon-coming Sunday law.

“zuva rokutsiva” rinoitwa pamusoro peBhabhironi, rinomiririrwa ne“chibayiro chiri kunyika yokumusoro parwizi Yufuratesi,” rinotanga pamutemo weSvondo uri kuuya nokukurumidza.

> Because of the wrath of the Lord it shall not be inhabited, but it shall be wholly desolate: every one that goeth by Babylon shall be astonished, and hiss at all her plagues. Put yourselves in array against Babylon round about: all ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the Lord. Shout against her round about: she hath given her hand: her foundations are fallen, her walls are thrown down: for it is the vengeance of the Lord: take vengeance upon her; as she hath done, do unto her. Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn everyone to his people, and they shall flee everyone to his own land. Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead. 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. Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod: waste and utterly destroy after them, saith the Lord, and do according to all that I have commanded thee. A sound of battle is in the land, and of great destruction. How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations! I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware: thou art found, and also caught, because thou hast striven against the Lord. The Lord hath opened his armoury, and hath brought forth the weapons of his indignation: for this is the work of the Lord God of hosts in the land of the Chaldeans. Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left. Slay all her bullocks; let them go down to the slaughter: woe unto them! for 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: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:13–29.

> Nekuda kwokutsamwa kwaJehovha haringagarwi, asi richava dongo chose; munhu mumwe nomumwe anopfuura nepaBhabhironi achashamiswa, uye acharidzvinyirira nokuda kwematambudziko aro ose. Zvirongerei kurwisana neBhabhironi kumativi ose; imi mose munokotamisa uta, ripfurirei; musachengetedza miseve, nokuti rakatadzira Jehovha. Ridzeirei mhere kumativi ose; ratambanudza ruoko rwaro; nheyo dzaro dzawira pasi, masvingo aro awisirwa pasi; nokuti uku kutsiva kwaJehovha; ritsivei; sezvarakaita, ndirwo rwamunofanira kuruitira. Bvisai muBhabhironi mudyari, nounobata jeko panguva yokukohwa; nokuda kwokutya munondo unodzvinyirira, vachadzokera mumwe nomumwe kuvanhu vake, uye vachapukunyuka mumwe nomumwe kunyika yake. Israeri igwai rakapararira; shumba dzakaridzingira kure; kutanga mambo weAsiria akarimedza; uye pakupedzisira Nebhukadhinezari mambo weBhabhironi akapwanya mafupa aro. Naizvozvo zvanzi naJehovha wehondo, Mwari waIsraeri: Tarirai, ndicharova mambo weBhabhironi nenyika yake, sezvandakarovera mambo weAsiria. Uye ndichadzosa Israeri panzvimbo yayo yokugara, uye ichafura paKarimeri napaBhashani, uye mweya wayo uchagutswa pagomo raEfuremu neraGireadhi. Mumazuva iwayo, nenguva iyo, ndizvo zvinotaura Jehovha, zvakaipa zvaIsraeri zvichatsvakwa, asi hazvizovipo; nezvivi zvaJudha, asi hazvizowanikwizve; nokuti ndichavaregerera vandinochengeta. Kwira kurwisa nyika yeMerataimu, kunyange kuiyambukira, nokurwisa vagari vePekodhi; paradza uye uvauraye chose uchivatevera, ndizvo zvinotaura Jehovha, uye uite maererano nezvose zvandakakurayira. Ruzha rwehondo rwuri munyika, norwokuparadzwa kukuru. Sando yenyika yose yagurwa sei ikapwanyika! Bhabhironi rava dongo sei pakati pendudzi! Ndakakuteyera musungo, newewo wakabatwa, iwe Bhabhironi, uye iwe hauna kuzviziva; wawanikwa, ukabatwawo, nokuti wakarwa naJehovha. Jehovha azarura dura rezvombo zvake, akabudisa zvombo zvehasha dzake; nokuti iri ndiro basa raIshe Jehovha wehondo munyika yavaKaradhea. Uyai kuzorirwisa muchibva kumuganhu wokupedzisira, zarurai matura aro; murituturudzire kuva mirwi, uye muriparadze chose; ngaparege kuva nechinhu chasara kwariri. Urai nzombe dzaro dzose; ngadziburukire kunobayirwa; vane nhamo! nokuti zuva ravo rasvika, nguva yokushanyirwa kwavo. Inzwi ravanotiza navanopukunyuka vachibva munyika yeBhabhironi, kuti vazivise muZioni kutsiva kwaJehovha Mwari wedu, kutsiva kwetemberi yake. Unganidzai vapfuri vouta kurwisa Bhabhironi; imi mose munokotamisa uta, dzikai misasa muchirikomberedza; ngakurege kuva nomumwe anopukunyuka; muritsive maererano nebasa raro; maererano nezvose zvarakaita, ndizvo zvamunofanira kuruitira; nokuti rakazvikudza pamusoro paJehovha, pamusoro poMutsvene waIsraeri. Jeremia 50:13–29.

The destruction of Jerusalem in the year 70 AD represents the executive judgment of the whore of Babylon, that begins at the soon-coming Sunday law in the United States. Jesus knew that He was identifying the year 70 AD as the soon-coming Sunday law, for He is the author of His Word, and He is the Word. It is important to recognize the setting of the prophecy that Jesus sets forth in Luke chapter twenty-one, in order to understand what the sign is that identifies that the last generation has arrived.

Kuparadzwa kweJerusarema mugore ra70 AD kunomiririra kutongwa kwekuitwa kwehure reBhabhironi, kunotanga pamutemo weSvondo uri kuuya nokukurumidza muUnited States. Jesu aiziva kuti akanga achiratidza gore ra70 AD semutemo weSvondo uri kuuya nokukurumidza, nokuti ndiye munyori weShoko rake, uye iye ndiye Shoko. Zvinokosha kuziva mamiriro echiporofita anoiswa naJesu muna Ruka chitsauko makumi maviri nerimwe, kuitira kuti tinzwisise kuti chiratidzo chii chinoratidza kuti chizvarwa chokupedzisira chasvika.

We will continue this study in the next article.

Tinopfuurira nechidzidzo ichi muchinyorwa chinotevera.

> “The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.

> “Kuuya kwaKristu kuchaitika munguva yerima guru kwazvo munhoroondo yenyika ino. Mazuva aNowa neaRoti anoratidza mamiriro enyika nguva pfupi kusati kwauya Mwanakomana womunhu. Magwaro Matsvene, achinongedzera mberi kunguva iyi, anozivisa kuti Satani achashanda nesimba rose uye ‘nokunyengera kwose kwokusarurama.’ 2 VaTesaronika 2:9, 10. Kushanda kwake kunoratidzwa pachena nerima riri kukurumidza kuwedzera, nokukanganisa kuzhinji, nedzidziso dzenhema, nokunyengedzwa kwemazuva okupedzisira ano. Hazvisi chete kuti Satani ari kutungamirira nyika muusungwa, asiwo kunyengera kwake kuri kuvirisa machechi anozviti ndeaIshe wedu Jesu Kristu. Kutsauka kukuru kuchakura kusvikira kwava rima rakadzika sorousiku pakati pousiku. Kune vanhu vaMwari kuchava usiku hwomuedzo, usiku hwokuchema, usiku hwokutambudzwa nokuda kwechokwadi. Asi kubva muusiku ihwohwo hwerima chiedza chaMwari chichapenya.”

> “He causes ‘the light to shine out of darkness.’ 2 Corinthians 4:6. When ‘the earth was without form, and void; and darkness was upon the face of the deep,’ ‘the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.’ Genesis 1:2, 3. So in the night of spiritual darkness, God’s word goes forth, ‘Let there be light.’ To His people He says, ‘Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.’ Isaiah 60:1.

> “Yeye husababisha ‘nuru kung’aa kutoka gizani.’ 2 Wakorintho 4:6. Wakati ‘nchi ilikuwa ukiwa, tena tupu; na giza lilikuwa juu ya uso wa vilindi,’ ‘Roho wa Mungu akatulia juu ya uso wa maji. Mungu akasema, Iwe nuru; ikawa nuru.’ Mwanzo 1:2, 3. Vivyo hivyo, katika usiku wa giza la kiroho, neno la Mungu hutoka likisema, ‘Iwe nuru.’ Kwa watu Wake asema, ‘Ondoka, uangaze; kwa kuwa nuru yako imekuja, na utukufu wa Bwana umekuzukia.’ Isaya 60:1.”

> “‘Behold,’ says the Scripture, ‘the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee.’ Verse 2. Christ, the outshining of the Father’s glory, came to the world as its light. He came to represent God to men, and of Him it is written that He was anointed ‘with the Holy Ghost and with power,’ and ‘went about doing good.’ Acts 10:38. In the synagogue at Nazareth He said, ‘The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ Luke 4:18, 19. This was the work He commissioned His disciples to do. ‘Ye are the light of the world,’ He said. ‘Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:14, 16.” Prophets and Kings, 217, 218.

> “‘Tarirai,’ inodaro Rugwaro, ‘rima richafukidza nyika, nerima guru richafukidza ndudzi; asi Jehovha achakubudira, nokubwinya kwake kuchaonekwa pamusoro pako.’ Ndima 2. Kristu, kupenya kunobva mukubwinya kwaBaba, akauya kunyika sechiedza chayo. Akauya kuzomiririra Mwari kuvanhu, uye pamusoro pake kwakanyorwa kuti akazodzwa ‘noMweya Mutsvene nesimba,’ uye kuti ‘akafamba-famba achiita zvakanaka.’ Mabasa 10:38. Musinagogi reNazareta akati, ‘Mweya waShe uri pamusoro pangu, nokuti akandizodza kuti ndiparidze evhangeri kuvarombo; akandituma kuti ndiporese vane mwoyo yakaputsika, kuti ndiparidze kusunungurwa kune vakatapwa, nokuwanazve kuona kumapofu, kuti ndisunungure vakamanikidzwa, kuti ndiparidze gore raShe rinogamuchirika.’ Ruka 4:18, 19. Iri ndiro basa raakapa vadzidzi vake kuti vaite. ‘Imi muri chiedza chenyika,’ akadaro. ‘Saizvozvo chiedza chenyu ngachivhenekere pamberi pavanhu, kuti vaone mabasa enyu akanaka, vagokudza Baba venyu vari kudenga.’ Mateo 5:14, 16.” Vaporofita naMadzimambo, 217, 218.

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