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# Rome Establishes the Vision - Number Twelve

Roma Imisa Chiono - Nhamba Gumi neMbiri

The Triple Application of Prophecy: The Abomination of Desolation and the Last Days Warning to Flee

Kushandiswa Kwetatu Kwechiporofita: Chinyangadzo Chinoparadza neYambiro Yamazuva Okupedzisira Yokuti Tizotiza

Author

Jeff Pippenger

Published

August 31, 2024

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The abomination of desolation spoken of by Daniel the prophet is a sign for Christians in three different eras to flee. The Christians in Jerusalem fled when they saw the standards of the Roman armies encompassing Jerusalem in the year 66 AD. The Christians of the late fifth and early sixth century fled into the wilderness when they saw the man of sin in the temple of God proclaiming that he was God. In 1888 there was a series of Sunday laws introduced into the Congress of the United States by Senator Blair. Those bills were called the Blair bills, and they were an effort to identify Sunday as a National Day of Worship. Sunday worship is the mark of the beast, the mark of papal authority and the Constitution of the United States directly opposes the enforcement of a national religion as a test for the citizens of the United States.

Chinhu chinosemesa chinounza kuparadzwa, chakataurwa naDanieri muporofita, chiratidzo kuvaKristu venguva nhatu dzakasiyana kuti vatize. VaKristu vaiva muJerusarema vakatiza pavakaona mireza yemauto eRoma yakakomba Jerusarema mugore ra66 AD. VaKristu vekupera kwezana remakore rechishanu nekutanga kwezana remakore rechitanhatu vakatizira murenje pavakaona munhu wechivi mutemberi yaMwari achizivisa kuti ndiye Mwari. Muna 1888 kwakaiswa pamberi peCongress yeUnited States nhevedzano yemitemo yeSvondo naSenator Blair. Mitemo iyo yainzi mabhiri aBlair, uye yaiva kuedza kuzivisa Svondo seZuva reKunamata reNyika. Kunamata kweSvondo ndicho chiratidzo chechikara, mucherechedzo wesimba repapa, uye Bumbiro reMitemo reUnited States rinopikisa zvakananga kumanikidzirwa kwechitendero chenyika sechiedzo kuvagari veUnited States.

It is this fact that is left out of the flawed application connected with identifying the United States as modern Rome. A triple application of prophecy possesses specific rules that govern its application. The rules identify that the prophetic characteristics of the first fulfillment are to be combined with the prophetic characteristics of the second fulfillment in order to establish the prophetic characteristics of the third fulfillment.

Ndi mfundo imeneyi imene yasiyidwa mu kugwiritsa ntchito kolakwika komwe kumagwirizanitsidwa ndi kuzindikiritsa United States kukhala Roma wa masiku ano. Kugwiritsa ntchito kwa ulosi katatu kumakhala ndi malamulo enieni olamulira kagwiritsidwe kake. Malamulowo amasonyeza kuti makhalidwe a ulosi a kukwaniritsidwa koyamba ayenera kuphatikizidwa ndi makhalidwe a ulosi a kukwaniritsidwa kwachiwiri kuti akhazikitse makhalidwe a ulosi a kukwaniritsidwa kwachitatu.

The warning to flee, is a warning to flee from a coming persecution. In Christ’s era the persecution was the destruction of Jerusalem and the temple in the year 70. The warning sign of that approaching persecution was given in the year 66 AD. The warning to flee in the late fifth and early sixth century was identified by Paul’s as the recognition of a falling away of prophetic Pergamos, which represented pagan Rome. There was to be a falling away first, in order for the man of sin who would proclaim himself as God to be revealed. In the history approaching 538, pagan Rome that had restrained, or as Paul stated “withholdeth” was taken away, and as Pergamos fell away and the sign to flee arrived and directed the faithful to separate from the papal churches communion. Then in 538, at the Counsel of Orleans the papal power passed a Sunday law, and the twelve hundred and sixty years of papal persecution began.

සරණ යාමට දුන් අවවාදය යනු, එළඹෙන පීඩනයකින් සරණ යාමට දුන් අවවාදයකි. ක්‍රිස්තුස්වහන්සේගේ යුගයේ එම පීඩනය වූයේ ක්‍රි.ව. 70 වර්ෂයේදී යෙරුසලමත් දේවමාළිගාවත් විනාශ වීමයි. එළඹෙමින් තිබූ එම පීඩනයේ අනතුරු ලකුණ දෙන ලද්දේ ක්‍රි.ව. 66 වර්ෂයේදීය. පස්වන සියවසේ අගභාගයේත් හයවන සියවසේ ආරම්භයේත් සරණ යාමට දුන් අවවාදය, අනාගතවාදී පෙර්ගමොස් ලෙස හඳුන්වනු ලැබූ, අනුකූලව අනේකදේවවාදී රෝමය නියෝජනය කළ, එහි අතහැරීමක් හඳුනාගැනීම ලෙස පාවුල් විසින් දක්වා ඇත. දෙවියන්වහන්සේ යැයි තමන්ම ප්‍රකාශ කරනු ලබන පාපයේ මනුෂ්‍යයා ප්‍රකාශයට පත් වීමට පෙර, පළමුව අතහැරීමක් විය යුතු විය. ක්‍රි.ව. 538 ට ආසන්න ඉතිහාසයේ, වැළැක්වීම කළ අනේකදේවවාදී රෝමය, හෝ පාවුල් පැවසූ ලෙස “withholdeth” කළ දේ, ඉවත් කරනු ලැබූ අතර, පෙර්ගමොස් අතහැර ගිය විට, සරණ යාමට වූ ලකුණ පැමිණ, විශ්වාසවන්තයන්ට පාප්වාදී සභාවේ සංගමයෙන් වෙන්වීමට මඟ පෙන්වීය. ඉන්පසු ක්‍රි.ව. 538 දී, ඔර්ලියාන්ස් මන්ත්‍රණ සභාවේදී, පාප්වාදී බලය ඉරිදා නීතියක් සම්මත කළ අතර, පාප්වාදී පීඩනයේ වසර දහස් දෙසිය හැට ආරම්භ විය.

The first two witnesses identify clearly that the third fulfillment of the warning to flee given by Christ preceded the actual persecution. The destruction of Jerusalem came exactly three and a half years after the siege of Cestius began in 66 AD, thus allowing the Christians to flee in advance of the horrors of the second siege which was instigated by Titus and concluded with the destruction of the temple and city. In advance of the year 538, the Christians separated from the church of papal Rome, and prophetically fled into the wilderness, which represents the destruction of spiritual Jerusalem.

Zvapupu zviviri zvokutanga zvinoratidza pachena kuti kuzadziswa kwechitatu kweyambiro yokutiza yakapiwa naKristu kwakauya kutambudzwa chaiko kusati kwatanga. Kuparadzwa kweJerusarema kwakaitika chaizvo makore matatu nehafu pashure pokunge kukombwa kwaCestius kwatanga muna 66 AD, zvichibvumira vaKristu kutiza pachine nguva mberi pezvinotyisa zvokukombwa kwechipiri, kwakakonzerwa naTito uye kwakapera nokuparadzwa kwetembere neguta. Gore ra538 risati rasvika, vaKristu vakazviparadzanisa nechechi yeRoma yapapa, uye muprofita vakatizira murenje, rinomirira kuparadzwa kweJerusarema romweya.

> 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. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Asi ruvanze rwokunze rwetembere urusiye kunze, uye usaruenzanise; nokuti rwakapiwa kuvaHedheni; uye guta dzvene vacharitsika-tsika pasi kwemwedzi makumi mana nemiviri. Uye ndichapa simba kuzvapupu zvangu zviviri, uye zvichaporofita kwamazuva ane chiuru chimwe namazana maviri namakumi matanhatu, zvakafuka masaga. Zvakazarurwa 11:2, 3.

In both illustrations of the warning to flee, the warning precedes the persecution, and the persecution is represented by Rome, whether pagan or papal, trampling down Jerusalem, whether literal or spiritual. The warning to flee for Seventh-day Adventist was the Blair bill in 1888. In the first fulfillment in the history of pagan Rome the Christians were to flee from Jerusalem, and in fulfillment of papal Rome the Christians fled into the wilderness. For Adventism the warning was to flee into the country.

Mu mifananidzo yose iri miviri yeyambiro yokutiza, yambiro inouya kutanga kutambudzwa kusati kwasvika, uye kutambudzwa kunomiririrwa neRoma, ingava yechipegani kana yepapa, ichitsika-tsika Jerusarema, ringava rechokwadi kana romweya. Yambiro yokutiza yakapiwa kuSeventh-day Adventist yaiva mutemo weBlair muna 1888. Mukuzadzika kwokutanga munhoroondo yeRoma yechipegani, vaKristu vaifanira kutiza kubva muJerusarema, uye mukuzadzika kweRoma yepapa vaKristu vakatizira murenje. Kune Adventism, yambiro yakanga iri yokutizira kumaruwa.

> “It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. 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.

> “Hino haisisati yenguva yokuti vanhu vaMwari vave vachisungirira mwoyo yavo kana kuunganidza pfuma yavo munyika. Nguva haisi kure apo, sevadzidzi vokutanga, tichamanikidzwa kutsvaka utiziro munzvimbo dzakaparadzana, dzisina vanhu. Sezvo kukombwa kweJerusarema namauto avaRoma kwakanga kuri chiratidzo chokutiza kuvaKristu veJudhea, saizvozvowo kutora simba kworutivi rwenyika yedu mumutemo unosimbisa sabata rapapa kuchava yambiro kwatiri. Ipapo ichava nguva yokubva mumaguta makuru, tichigadzirira kubva mumaduku kuti tiende kudzimba dzakanyarara munzvimbo dzakavanzika pakati pamakomo.” Testimonies, vhoriyamu 5, 464.

“The assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us,” was fulfilled when the abomination of desolation, in agreement with Mark’s words was “standing where it ought not.” In 1888, the Congress of the United States was considering a law in direct contradiction to a primary element of the Constitution, and at that point Seventh-day Adventists were to leave the cities and move to the country.

“Kutorerwa kwesimba norudzi rwedu mumutemo unosimbisa sabata rapapa kuchava yambiro kwatiri,” kwakazadziswa apo chinonyangadza chinoparadza, maererano namashoko aMako, chakanga “chakamira panzvimbo pachisingafaniri kumira.” Muna 1888, Congress yeUnited States yakanga ichifunga mutemo waipikisana zvakananga nechimwe chinhu chikuru cheBumbiro reMitemo, uye panguva iyoyo vaSeventh-day Adventists vaifanira kubuda mumaguta voenda kumaruwa.

> “Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. . . . Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 30.

> “Akuna hata Mkristo mmoja aliyeangamia katika kuangamizwa kwa Yerusalemu. Kristo alikuwa amewapa wanafunzi Wake onyo, na wote walioyaamini maneno Yake walikesha wakingojea ishara iliyoahidiwa.... Bila kukawia walikimbilia mahali pa usalama—mji wa Pella, katika nchi ya Perea, ng’ambo ya Yordani.” The Great Controversy, 30.

The prophetic characteristics of the first of the warning signs to flee, represent the third and final fulfillment. Sometimes those prophetic characteristics produce a double fulfillment in the third fulfillment. An example of this is the three Elijah’s. The line of Elijah in his confrontation with Jezebel, Ahab and the prophets of Baal, combined with the characteristics of John the Baptist, the second Elijah, in his confrontation with Herodias, Herod and Salome establish that in the last days, for the third and final fulfillment of a triple application is always in the last days, Elijah and John represent two classes of God’s people. One class represented by Elijah do not die, and the other class represented by John do die. The two classes are also represented in Revelation chapter seven as the one hundred and forty-four thousand, who do not die, and the great multitude that do die.

Maitiro youporofita yacho wokutanga wezviratidzo zveyambiro yekutiza, anomiririra kuzadzisika kwechitatu uye kwekupedzisira. Dzimwe nguva maitiro iwayo youporofita anoburitsa kuzadzisika kwakapetwa kaviri mukuzadzisika kwechitatu. Muenzaniso wazvo ndiEriya vatatu. Mutsetse waEriya mukusangana kwake naJezebheri, Ahabhu nevaporofita vaBhaari, wakabatanidzwa nemaitiro aJohani Mubhabhatidzi, Eriya wechipiri, mukusangana kwake naHerodhiyasi, Herodhi naSarome, zvinoratidza kuti mumazuva okupedzisira, nokuti kuzadzisika kwechitatu uye kwekupedzisira kwekushandiswa kwakapetwa katatu kunogara kuri mumazuva okupedzisira, Eriya naJohani vanomiririra mapoka maviri avanhu vaMwari. Rimwe boka rinomiririrwa naEriya harifi, uye rimwe rinomiririrwa naJohani rinofa. Mapoka maviri aya anomiririrwawo muna Zvakazarurwa chitsauko 7 sevane zana nemakumi mana nezvina zvuru, vasingafi, uye seboka guru rinofa.

In the three Babylon’s a similar element of the prophetic message is that the first Babylon is represented by Nimrod, but the second Babylon is represented by the first and last kings, Nebuchadnezzar and Belshazzar. Nebuchadnezzar represents those in Babylon who will be saved, and Belshazzar, those in Babylon who will be lost.

Mumabhabhironi matatu mune chinhu chakafanana mushoko rechiporofita ndechokuti Bhabhironi rokutanga rinomiririrwa naNimrodhi, asi Bhabhironi rechipiri rinomiririrwa namadzimambo aro okutanga nookupedzisira, Nebhukadhinezari naBherishazari. Nebhukadhinezari anomiririra avo vari muBhabhironi vachaponeswa, uye Bherishazari anomiririra avo vari muBhabhironi vacharasika.

In the last days there are two Sunday laws that are the subject of Bible prophecy. The first is the soon-coming Sunday law in the United States, and the second is the Sunday law that is forced upon the entire world. Those two Sunday laws were typified by the Sunday law of pagan Rome, when in the year 321, Constantine enforced the first Sunday law, followed by the Sunday law of Papal Rome in 538. Pagan Rome is one of several prophetic types that prefigure the United States, and the Sunday law of 321, typifies the soon-coming Sunday law in the United States. The papal Sunday law of 538 typifies the Sunday law that is enforced upon the entire world. The flawed view that the United States is typified by the robbers in Daniel eleven tries to employ the soon-coming Sunday law in the United States as evidence to claim that the Sunday law in the United States proves that the United States is modern Rome, and disregards that there is another Sunday law that is forced upon every nation of the world by the threefold union of the dragon, the beast and false prophet.

Pamazuva okupedzisira pane mitemo miviri yeSvondo iri nyaya yechiporofita cheBhaibheri. Wokutanga ndiwo mutemo weSvondo uchakurumidza kuuya muUnited States, uye wechipiri ndiwo mutemo weSvondo unosundirwa panyika yose. Mitemo miviri iyi yeSvondo yakafananidzirwa nemutemo weSvondo weRoma yechihedheni, apo muna gore ra321, Constantine akamanikidza mutemo wekutanga weSvondo, zvichiteverwa nemutemo weSvondo weRoma yepapa muna 538. Roma yechihedheni ndeimwe yemifananidzo yakawanda yechiporofita inofanoratidza United States, uye mutemo weSvondo wa321 unofananidzira mutemo weSvondo uchakurumidza kuuya muUnited States. Mutemo weSvondo wepapa wa538 unofananidzira mutemo weSvondo unosundirwa panyika yose. Maonero ane kukanganisa anoti United States inofananidzirwa nemakororo muna Danieri gumi nerimwe anoedza kushandisa mutemo weSvondo uchakurumidza kuuya muUnited States seumboo hwekuti mutemo weSvondo muUnited States unoratidza kuti United States iRoma yemazuva ano, uye anofuratira chokwadi chokuti kune mumwewo mutemo weSvondo unosundirwa kurudzi rwose rwenyika nokubatana kwakapetwa katatu kweshato, chikara, nemuporofita wenhema.

If a Sunday law in the United States identifies the United States as Modern Rome, then what does the worldwide Sunday law identify? The three Rome’s identify that Modern Rome, which is threefold, will enforce two distinct Sunday laws. The first is in the United States and was typified by Constantine’s Sunday law in 321, and the second is the entire world, as typified by the papal Sunday law of 538. To employ the Sunday law in the United States in the context of a triple application of prophecy to claim that the Sunday law proves who is Modern Rome, is to disregard the prophetic characteristics established by pagan and papal Rome. There are two distinct Sunday laws in the last days, and neither is a proof to identify the robbers of the people are the United States. When the testimony of pagan and papal Rome is misrepresented to uphold a private interpretation, as is currently being done, it demonstrates that those seeking to uphold their private interpretation do not understand type and antitype.

Kana murau weSvondo muUnited States uchiratidza kuti United States iRoma Yemazuva Ano, zvino murau weSvondo wepasi rose unoratidza chii? MaRoma matatu anoratidza kuti Roma Yemazuva Ano, iri yezvikamu zvitatu, ichamanikidza mitemo miviri yakasiyana yeSvondo. Wokutanga uri muUnited States uye wakafananidzirwa nemurau weSvondo waConstantine muna 321, uye wechipiri ndewepasi rose rose, sezvakafananidzirwa nemurau weSvondo weupapa wa538. Kushandisa murau weSvondo muUnited States muchimiro chekushandiswa katatu kwechiporofita kuti utaure kuti murau weSvondo unoratidza kuti ndiani Roma Yemazuva Ano, kuregeredza zviratidzo zvechiporofita zvakagadzwa neRoma yechihedheni neyeupapa. Kune mitemo miviri yakasiyana yeSvondo mumazuva okupedzisira, uye hapana kana mumwe wayo humbowo hwekuzivisa kuti mbavha dzavanhu iUnited States. Kana uchapupu hweRoma yechihedheni neyeupapa huchimiririrwa zvisiri izvo kuti hutsigire dudziro yomunhu oga, sezviri kuitwa zvino, zvinoratidza kuti avo vanotsvaka kutsigira dudziro yavo pachavo havanzwisisi mufananidzo newakazadziswa nawo.

Pagan Rome is a type of the United States, and papal Rome typifies modern Rome. Along with this misapplication of a triple application of prophecy, and the claim that what is being taught is set in the context of “type and antitype,” is the other failure of defining the “abomination of desolation” as it is represented within the context of a triple application of prophecy.

IRoma yobuhedeni liwuphawu lwe-United States, futhi iRoma yobupapa imelela iRoma yesimanje. Kanye nalokhu kusebenziswa ngokungeyikho kokusebenza okuphindwe kathathu kwesiprofetho, kanye nesimangalo sokuthi okufundiswayo kubekwe esimweni “sophawu nokugcwaliseka kwalo,” kukhona futhi olunye iphutha lokuchaza “isinengiso sencithakalo” njengoba simelwe ngaphakathi komongo wokusebenza okuphindwe kathathu kwesiprofetho.

From the year 66 to the year 70 AD, two Roman generals attacked Jerusalem. Both generals, Cestius and Titus began with a siege, but only one withdrew from the siege for a brief period of time, which providentially allowed the Christians to flee. It was the first siege under Cestius that the Christians recognized the warning to flee. When Titus arrived to carry on the warfare against Jerusalem in the year 70 AD, he began with a siege and did not cease until Jerusalem and the temple were destroyed. The warning of Jesus contains two steps. First is the sign to flee, and thereafter the persecution. In the fulfillment of the warning in the fifth and sixth centuries the Christians separated from the corrupt Roman church before 538, and then the persecution began.

සිංහල Translate නොවෙයි; "sn" = Shona? Likely "sn" language code for Shona. Need output only translated text in Shona. Kubva mugore ra66 kusvika mugore ra70 AD, vakuru vehondo vaviri veRoma vakarwisa Jerusarema. Vose vari vaviri, Cestius naTitus, vakatanga nokukomba, asi mumwe chete ndiye akambobva pakukomba kwacho kwenguva pfupi, izvo mukutungamirira kwaMwari zvakabvumira vaKristu kutiza. Kukomba kwekutanga kwakaitwa naCestius ndiko kwakazivikanwa nevaKristu sechiratidzo cheyambiro chokuti vatize. Titus paakasvika kuzopfuuridzira hondo yokurwisa Jerusarema mugore ra70 AD, akatanga nokukomba uye haana kurega kusvikira Jerusarema netemberi zvaparadzwa. Yambiro yaJesu ine matanho maviri. Rokutanga ndirwo chiratidzo chokutiza, uye pashure pacho kutambudzwa. Mukuzadzika kweyambiro iyi muzana remakore rechishanu nerechitanhatu, vaKristu vakazvitsaura kuchechi yeRoma yakanga yaora chisati chasvika 538, uye ipapo kutambudzwa kwakatanga.

Paul is very clear that all the recorded history of ancient Israel was written for those living in the last days, and that all those histories were types, although the Greek word “typos,” meaning types is translated as ensamples in his classic presentation of this truth.

Pauro anojekesa zvikuru kuti nhoroondo yose yakanyorwa yeIsraeri yekare yakanyorerwa avo vanorarama mumazuva okupedzisira, uye kuti nhoroondo idzodzo dzose dzaiva mifananidzo, kunyange hazvo shoko rechiGiriki rokuti “typos,” rinoreva mifananidzo, rakashandurwa richinzi mienzaniso mukutaura kwake kwechinyakare kwechokwadi ichi.

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

> Zvino zvinhu izvi zvose zvakavawira somienzaniso; uye zvakanyorerwa kutiitira yambiro isu, avo vakasvikirwa nokuguma kwenyika. 1 VaKorinde 10:11.

The histories in chapter ten which Paul uses to set the context for this truth was not a history of ancient Israel acting righteously.

Nhoroondo dziri muchitsauko chegumi idzo Pauro anoshandisa kuisa muchokwadi ichi mumamiriro adzo, hadzisi nhoroondo yeIsraeri yekare ichifamba mukururama.

> But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 1 Corinthians 10:5–9.

> කෙසේ නමුත් ඔවුන්ගෙන් බොහෝ දෙනෙකු ගැන දෙවියන් වහන්සේ සතුටු නොවූ සේක; මක්නිසාද ඔව්හු වනයේදී නාශයට පත් කරනු ලැබූහ. දැන් මේ කරුණු අපට ආදර්ශ වශයෙන් වූයේ, ඔවුන් දුෂ්ට දේවල් ලෝභ කළාක් මෙන් අපිද දුෂ්ට දේවල් ලෝභ නොකරන පිණිසය. තවද ඔවුන්ගෙන් සමහරෙකු වූවාක් මෙන් ඔබ සැම රූපවන්දනාකාරයෝ නොවන්න; ලියා තිබෙන පරිදි, “ජනයා කෑමටත් බීමටත් හිඳ, කෙළි කිරීමට නැඟී සිටියෝය.” තවද ඔවුන්ගෙන් සමහරෙකු කාමයෙහි වැටුණාක් මෙන් අපිද ව්‍යභිචාරය නොකරමු; එසේ කළ අයගෙන් එක් දවසකදී විසිතුන් දහසක් වැටී ගියෝය. තවද ඔවුන්ගෙන් සමහරෙකු කළාක් මෙන් අපිද ක්‍රිස්තුස්වහන්සේ පරීක්ෂා නොකරමු; එසේ කළ ඔව්හු සර්පයන් විසින් විනාශ කරනු ලැබූහ. 1 කොරින්ති 10:5–9.

Sacred history is a record of both the righteousness and unrighteousness of God’s people, but in either record the history is still a type for God’s people living in the last days. The history of the rebellion in Minneapolis in 1888, is a record of unrighteousness, in spite of what Adventist historians’ claim. The rebellion was so profound that Ellen White determined to leave the meeting, and only stayed because an angel told her it was her responsibility to stay and record the rebellion that was a parallel to the rebellion of Korah, Dathan and Abiram in the history of Moses. At that meeting the mighty angel of Revelation chapter eighteen descended, but the message He brought was rejected.

Nhoroondo inoera inonyora zvose kururama nokusarurama kwevanhu vaMwari, asi muzvinyorwa zvose izvi, nhoroondo ichiri mufananidzo wevanhu vaMwari vari kurarama mumazuva okupedzisira. Nhoroondo yokupandukira kwakaitika muMinneapolis muna 1888 inyaya yokusarurama, zvisinei nezvinotaurwa navanyori venhoroondo veAdventist. Kupandukira uku kwakanga kwakadzama zvikuru zvokuti Ellen White akafunga kubva pamusangano wacho, uye akangoramba aripo bedzi nokuti mutumwa akamuudza kuti raiva basa rake kugara uye kunyora kupandukira uku, kwakanga kwakafanana nokupandukira kwaKora, Dhatani naAbhiramu munhoroondo yaMozisi. Pamusangano iwoyo mutumwa ane simba waZvakazarurwa chitsauko gumi nesere akaburuka, asi shoko raakauya naro rakarambwa.

That history typified September 11, 2001, when the great buildings of New York city were brought down. That history included the first Sunday law bill that was to be introduced by Senator Blair. His efforts to enforce Sunday as a National Day of Worship failed, but it was part of a sacred history that typified the last days. Senator Blair’s bill was the warning to flee the cities. Before 1888 when Sister White spoke of the necessity of living out of the cities, she spoke in the future tense. She pointed to a time in the near future when God’s people must move to the country. After 1888, all of Sister White’s references to the necessity of country living placed her counsel in the context that the time to be in the country had already arrived. The Blair bill in 1888, was the sign of Sunday enforcement, as Luke put it, in a place where it ought not be. Sunday enforcement was not to be brought into the Congress of the United States, for it was a denial of a primary principle of the Constitution.

යෝර්ක් නගරයේ විශාල ගොඩනැගිලි බිඳ වැටවූ 2001 සැප්තැම්බර් 11 වන දින, එම ඉතිහාසය එයට ප්‍රතිරූපයක් විය. එම ඉතිහාසයට සෙනෙට් සභික බ්ලෙයාර් විසින් ඉදිරිපත් කිරීමට නියමිතව තිබූ පළමු ඉරිදා නීති පනත් කෙටුම්පතද ඇතුළත් විය. ඉරිදාව ජාතික ආරಾಧනා දිනයක් ලෙස බලාත්කාරයෙන් ක්‍රියාත්මක කිරීමට ඔහු කළ ප්‍රයත්නය අසාර්ථක විය; එහෙත් එය අන්තිම දිනවලට ප්‍රතිරූප වූ ශුද්ධ ඉතිහාසයක කොටසක් විය. සෙනෙට් සභික බ්ලෙයාර්ගේ පනත් කෙටුම්පත නගරවලින් පලා යාමට දුන් අනතුරු ඇඟවීම විය. 1888 ට පෙර, සිස්ටර් වයිට් නගරවලින් පිටත ජීවත් වීමේ අවශ්‍යතාවය පිළිබඳව කථා කළ විට, ඇය අනාගත කාලයෙන් කථා කළාය. දෙවියන් වහන්සේගේ ජනතාව ග්‍රාමීය ප්‍රදේශ වෙත පිටත්ව යා යුතු වන සමීප අනාගතයේ කාලයකට ඇය ඇඟිල්ල දිගු කළාය. 1888 පසු, ග්‍රාමීය ජීවිතයේ අවශ්‍යතාවය පිළිබඳ සිස්ටර් වයිට්ගේ සියලුම සඳහන් කිරීම් තුළ, ඇයගේ උපදෙස් තබා තිබුණේ ග්‍රාමීය ප්‍රදේශවල සිටිය යුතු කාලය දැනටමත් පැමිණ තිබෙන බව යන සන්දර්භය තුළය. 1888 දී බ්ලෙයාර් පනත් කෙටුම්පත වූයේ, ලූක් ප්‍රකාශ කළ පරිදි, තිබිය යුතු නොවූ ස්ථානයක තිබූ ඉරිදා බලාත්කාර ක්‍රියාත්මක කිරීමේ ලකුණය. ඉරිදා බලාත්කාර ක්‍රියාත්මක කිරීම එක්සත් ජනපද කොංග්‍රසයට ගෙන ඒමට නොතිබිය යුතුය; මක්නිසාද එය ආණ්ඩුක්‍රම ව්‍යවස්ථාවේ මූලික මූලධර්මයක ප්‍රතික්ෂේපයක් වූ බැවිනි.

The history of 1888 was recorded in order to typify the prophetic history that began on September 11, 2001. The Blair Bill in 1888 typified the Patriot Act of 2001. It was the warning that preceded the actual enforcement of the mark of the beast. No one who is following Christ should be living in a city after September 11, 2001. It was the prophetic siege that directed God’s people to flee. And just as there are two Sunday laws that are the subject of the prophetic model of the last days, as represented by the Sunday laws of pagan and papal Rome, both Sunday laws are preceded by the warning to flee.

Nhoroondo ya1888 yakanyorwa kuti ive mufananidzo wenhoroondo yechiporofita yakatanga musi wa11 Gunyana 2001. Blair Bill ya1888 yakafananidzira Patriot Act ya2001. Yaiva yambiro yakatangira kumanikidzirwa chaiko kwechiratidzo chechikara. Hakuna munhu upi noupi ari kutevera Kristu anofanira kunge achigara muguta mushure ma11 Gunyana 2001. Kwaiva kukombwa kwechiporofita kwakatungamirira vanhu vaMwari kuti vatize. Uye sezvakangoitawo kuti kune mitemo miviri yeSvondo iri nyaya yomufananidzo wechiporofita wemazuva okupedzisira, sezvinomiririrwa nemitemo yeSvondo yeRoma yechihedheni neyeRoma yeupapa, mitemo yose iri miviri yeSvondo inotangirwa neyambiro yokuti vatize.

For those who profess to be Seventh-day Adventists, they were to prophetically recognize the Patriot Act as a sign to flee the cities for the country in advance of the soon-coming Sunday law. That very same Sunday law was the sign for God’s other flock who are still in Babylon to flee out of Babylon in advance of the Sunday enforcement that is to be brought upon every nation.

Kune avo vanozviti maSeventh-day Adventist, vaifanira kuziva, nenzira yechiporofita, kuti Patriot Act chaiva chiratidzo chokutizira kumaruwa vachibva mumaguta pamberi pomutemo weSvondo uri kuuya nokukurumidza. Uyuwo mutemo weSvondo iwoyo ndiwo waiva chiratidzo cheimwe boka raMwari ramakwai, richiri muBhabhironi, kuti ribude muBhabhironi pamberi pokusimbiswa kweSvondo kuchaiswa pamusoro penyika imwe neimwe.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Amɛrika, chechi yɔm asase no, sɛ ɔbɛka ne ho abɔ Papatum no ho wɔ ahonim hyɛmu mu na wɔahyɛ nnipa ma wɔadi homeda a ɛnyɛ nokware no ni no, ɛno bɛma aman nyinaa a ɛwɔ wiase nyinaa so no nkurɔfo adi n’akyi afa ne nhwɛso no so.” Testimonies, volume 6, 18.

Just as the triple application of the three Elijah’s establishes that there are two classes of God’s people in the last days, the triple application of Rome identifies that there are two distinct Sunday laws. Those who wish to claim that the United States is the robbers of thy people, and therefore the prophetic role of the United States establishes the vision suggest that the soon-coming Sunday law in the United States is the abomination of desolation that Christ identified as a warning for His people to flee from the coming persecution. They fail to identify the distinction between the siege, which is the warning sign to flee, and the second siege that represents when the actual enforcement of a Sunday law begins the persecution of the last days. They fail to address the distinction established upon two witnesses that there is to be two distinct Sunday laws that fulfill prophecy in the last days. In doing so they argue the soon-coming Sunday law in the United States is the warning represented as the abomination of desolation, spoken of by Daniel the prophet, and it is, but not as they define it.

Sezvo kushandiswa katatu kwaEriya vatatu kuchisimbisa kuti mumazuva okupedzisira mune mapoka maviri avanhu vaMwari, saizvozvowo kushandiswa katatu kweRoma kunoratidza kuti kune mitemo miviri yeSvondo yakasiyana. Avo vanoda kutaura kuti United States ndivo “vapambi vavanhu vako,” uye naizvozvo basa rechiporofita reUnited States ndiro rinosimbisa chiratidzo, vanopa pfungwa yokuti mutemo weSvondo uri kuuya nokukurumidza muUnited States ndiwo nyangadzi yokuparadza yakataurwa naKristu sechinyevero kuvanhu Vake kuti vatize kutambudzwa kuri kuuya. Vanokundikana kuona musiyano uripo pakati pokukombwa, kunova ndicho chiratidzo chenyevero chokuti vatize, nokukombwa kwechipiri kunomirira nguva iyo kumanikidzirwa chaiko kwemutemo weSvondo kunotanga kutambudza kwemazuva okupedzisira. Vanokundikanawo kubata musiyano wakasimbiswa pamusoro pezvapupu zviviri wokuti panofanira kuva nemitemo miviri yeSvondo yakasiyana inozadzisa chiporofita mumazuva okupedzisira. Nokudaro vanopikisa vachiti mutemo weSvondo uri kuuya nokukurumidza muUnited States ndiwo chenyevero chinomiririrwa senyangadzi yokuparadza, yakataurwa naDanieri muporofita, uye ndizvozvo, asi kwete sezvavanoutsanangura.

The Sunday law in the United States is the warning for God’s other flock that is still in Babylon to flee from her communion. It is therefore a warning of the coming Sunday law that is enforced upon all the nations.

Mutemo weSvondo muUnited States inyevero kuboka raMwari riri muBhabhironi kuti ritize kubva mukudyidzana naro. Naizvozvo inyevero yomutemo weSvondo uri kuuya uchamanikidzirwa pamusoro pendudzi dzose.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Matunhu enumwe achatevedzera muenzaniso weUnited States. Kunyange zvazvo iri iro rinotungamirira kutanga, zvakadaro dambudziko rimwe chetero richawira pamusoro pavanhu vedu kumativi ose enyika.” Testimonies, vhoriyamu 6, 395.

Their claim is that the Sunday law in the United States is identifying the United States as the symbol which establishes the prophetic vision, but in the context of the warning to flee given by Christ, that Sunday law represents a world-wide warning to the eleventh-hour workers to flee from Babylon.

Zvavanotaura ndezvekuti mutemo weSvondo muUnited States uri kuratidza United States sechiratidzo chinosimbisa chiono chechiporofita, asi mumamiriro eiyambiro yakapiwa naKristu yokuti vatize, mutemo iwoyo weSvondo unomirira yambiro yepasi rose kuvashandi veawa regumi nerimwe kuti vatize kubva muBhabhironi.

When Sister White addresses the warning to flee, she addresses the Sunday law issue that overtakes the whole world. That movement begins at the Sunday law in the United States. She identifies that the Sunday law in the United States is the warning of the coming persecution.

Xana Adwuma White ka kɔkɔbɔ no fa guan ho no, ɔde rekasa afa Kwasiada mmara asɛm a ɛbɛfa wiase nyinaa so no ho. Saa kuw no fi ase wɔ Kwasiada mmara no mu wɔ United States. Ɔkyerɛ sɛ Kwasiada mmara a ɛwɔ United States no ne kɔkɔbɔ a ɛfa ɔtaa a ɛreba no ho.

> “By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.

> “Nomutemo unomanikidza kusimbiswa kwehumambo hwapapa ichityora mutemo waMwari, rudzi rwedu ruchazvibvisa zvizere pakururama. Apo Chipurotesitendi chichatambanudza ruoko rwacho richiyambuka mukaha kuti chibate ruoko rwesimba reRoma, apo chichayambuka pamusoro pegomba rakadzika kuti chibatane nechokunamata mweya, apo, pasi pesimba remubatanidzwa uyu wakapetwa katatu, nyika yedu icharamba nheyo dzose dzeBumbiro rayo sehurumende yeChipurotesitendi neyeripabhuriki, uye ichaita gadziriro yokuparadzirwa kwenhema nokunyengera zvapapa, ipapo tinogona kuziva kuti nguva yasvika yokushanda kunoshamisa kwaSatani uye kuti magumo ava pedyo.

> “As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’” Testimonies, volume 5, 451.

> “Kungofanana nokuti kuswedera kwamauto eRoma kwakanga kuri chiratidzo kuvadzidzi chokuparadzwa kweJerusarema kwakanga kwava pedyo, saizvozvowo kutsauka uku kungava chiratidzo kwatiri chokuti muganhu wokurega kwaMwari wasvikwa, kuti chiyero chezvakaipa zverudzi rwedu chazara, uye kuti mutumwa wetsitsi ava kuda kubhururuka kwake, asingazombodzoki. Ipapo vanhu vaMwari vachanyudzwa mumamiriro iwayo okutambudzika nenhamo akatsanangurwa navaporofita senguva yokutambudzika kwaJakobho. Kuchema kwavakatendeka, avo vanotambudzwa, kunokwira kudenga. Uye sezvo ropa raAbheri rakachema richibva pavhu, kunewo manzwi ari kuchemera kuna Mwari achibva kumakuva evakafira kutenda, kubva kumakuva egungwa, kubva mumapako emakomo, kubva mumakamuri epasi emamonasitari: ‘Kusvikira riniko, Ishe, mutsvene newechokwadi, musingatongi nokutsiva ropa redu pamusoro paavo vagere panyika?’” Testimonies, volume 5, 451.

Sister White is identifying the Sunday law in the United States, and identifies it as a “sign” that probationary time for the United States is over. But God’s people in the other nations of the world are also to be confronted with the same test. There is a period of time from the Sunday law in the United States until Michael stands up and human probation closes. When it closes, “the angel of mercy takes her flight.”

Ellen White ari kuratidza mutemo weSvondo uri muUnited States, uye anouudza sechiratidzo chokuti nguva yokuedzwa kwenyasha yeUnited States yapera. Asi vanhu vaMwari vari mune dzimwe nyika dzose dzenyika vachatarisanawo nomuedzo iwoyo mumwe chete. Kune nguva inotangira pamutemo weSvondo uri muUnited States kusvikira Mikaeri asimuka uye nguva yokuedzwa kwavanhu yavharwa. Kana yavharwa, “ngirozi yenyasha inobhururuka ichienda.”

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