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

Kitabu cha Danieli - Nambari Mia Moja na Kumi na Tisa

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

Umuhimu wa Kinabii wa Alama za Njia za Kihistoria: Kuelewa Siku za Mwisho Kupitia Ishara za Kibiblia

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.

Elfu mia moja arobaini na nne wanawakilishwa kama wale waliotakaswa na Mjumbe wa Agano, na umati mkubwa unawakilishwa na mavazi meupe ya kufia imani. Cha kwanza kati ya vipindi viwili vitakatifu vya siku za mwisho kinatambulisha kazi ya mjumbe anayemtayarishia njia Mjumbe wa Agano, na kipindi cha pili kinawakilisha kazi ya Eliya. Kipindi cha kwanza kinawakilisha hukumu ya upelelezi ya walio hai ndani ya Uadventista wa Laodikia, na kipindi cha pili kinawakilisha hukumu ya utekelezaji ya Roma ya kisasa.

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.

“Ishara” ya kukimbia miji katika siku za mwisho imeeleweka vibaya na Uadventista wa Laodikia. Dada White anatufahamisha kwamba uangamizi wa Yerusalemu kuanzia mwaka 66 hadi 70 BK unatoa kielelezo cha ishara ya onyo kwa watu wa Mungu katika siku za mwisho.

> “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.

> Muda si mrefu, ambapo, kama wanafunzi wa mwanzo, tutalazimishwa kutafuta kimbilio katika maeneo ya ukiwa na ya upweke. Kama vile kuzingirwa kwa Yerusalemu na majeshi ya Warumi kulivyokuwa ishara ya kukimbia kwa Wakristo wa Yudea, vivyo hivyo hatua ya taifa letu ya kutwaa mamlaka kwa kupitisha amri ya kulazimisha sabato ya kipapa itakuwa onyo kwetu. Hapo ndipo itakapokuwa wakati wa kuondoka katika miji mikubwa, kwa maandalizi ya kuacha hata miji midogo, kwenda kwenye makazi ya faragha katika maeneo yaliyotengwa milimani. Ushuhuda, juzuu ya 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.

Mzingiro wa Yerusalemu uliokuwa ishara ya kukimbia ulikuwa mzingiro wa kwanza ulioletwa na Cestius. Hivyo, Cestius alikuwa tishio lililoondolewa kwa muda, kwa kuwa mara tu alipoanzisha mzingiro, kisha akajiondoa kwa namna ya kutatanisha, na wanahistoria hawajawahi kufanikiwa kubaini mantiki yake ya kufanya hivyo.

> “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 uongozi wa Cestius kuzingira mji, bila kutarajia waliondoa mzingiro wakati kila kitu kilipoonekana kufaa kwa shambulio la papo hapo." 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.

Katika miaka ya 1880 na 1890, Seneta Henry W. Blair kutoka New Hampshire aliwasilisha mfululizo wa miswada katika Bunge la Marekani ili kuteua Jumapili kuwa Siku ya Kitaifa ya Mapumziko. Miswada hii ilijulikana kwa kawaida kama “Miswada ya Jumapili ya Blair.” Seneta Blair alikuwa mtetezi madhubuti wa kuiheshimu Jumapili kama siku ya mapumziko na ibada ya kidini. Aliamini kwamba siku ya mapumziko ya pamoja ingekuwa na athari chanya za kimaadili na kijamii kwa jamii ya Marekani. Ingawa juhudi zake zilipata uungwaji mkono fulani, hasa kutoka kwa makundi ya kidini, pia zilikumbana na upinzani, ikiwa ni pamoja na wasiwasi kuhusu utenganisho kati ya kanisa na serikali.

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.

Huu ulikuwa jaribio la kwanza la kupitisha sheria ya Jumapili katika historia ya mnyama wa nchi aliyekusudiwa kuzungumza kama joka wakati hatimaye atakapopitisha sheria ya Jumapili. Mfululizo huu wa miswada ya Blair ndio ambao A. T. Jones, mmoja wa wajumbe wa kikao cha Mkutano Mkuu wa 1888, alienda katika kumbi za Kongresi na kuupinga kwa ufasaha mkubwa. Baada ya majaribio machache, Seneta Blair alipoteza msukumo wa juhudi zake za kusukuma Siku ya Kitaifa ya Mapumziko. Kwa uhusiano wa moja kwa moja na historia hiyo, na athari za Siku ya Kitaifa ya Mapumziko (Jumapili), rekodi ya kihistoria ya ushauri wa Ellen White inaweza kupitiwa upya.

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.

Kinachopatikana katika mapitio ya maonyo yake kuhusu sheria ya Jumapili ni jambo zito na limeeleweka vibaya sana miongoni mwa Waadventista wa Laodikia. Katika muktadha wa haja ya kuwa nje ya miji, ambapo, katika kifungu kilichonukuliwa hivi punde, aliandika kwamba, "ndipo itakapokuwa wakati wa kuondoka katika miji mikubwa, kama maandalizi ya kuondoka katika miji midogo ili kwenda makazi ya utulivu katika sehemu zilizotengwa milimani." Alifundisha mara kwa mara kwamba watu wa Mungu walihitaji kuishi mashambani, lakini mausia yake kuhusu maisha ya mashambani kabla ya 1888 yanaweka maagizo yake ya kuondoka mijini katika muktadha kwamba karibuni watu wa Mungu wangehitaji kuondoka mijini. Baada ya 1888, katika maagizo yake ya maandishi kuhusu maisha ya mashambani, hakuwahi kupotoka kutoka katika shauri kwamba tayari tunapaswa kuwa tumeondoka mijini.

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.

Miswada ya Blair ya Siku ya Mapumziko ya Kitaifa iliyojitokeza katika historia ilikuwa “ishara” ya kuondoka mijini, na ingawa miswada ya Blair ilipoteza msukumo uliohitajika kutekeleza jukumu hilo, na ikatoweka katika giza la historia, “ishara” ya kukimbia ilikuwa tayari imetolewa. Ilikuwa imetolewa katika alama muhimu ya kihistoria ya mzingiro wa kwanza, uliotekelezwa na Cestius. Sheria ya Jumapili inayokuja karibuni inawakilishwa na mzingiro wa Tito, na ikiwa Waadventista wa Laodikia bado wako mijini mzingiro huo utakapowasili, 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. Vimetenganishwa na sheria ya Jumapili inayokuja hivi karibuni. 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 huonyeshwa mara kwa mara, kwa maana ni katika vipindi hivyo viwili ndipo mfano wa wanawali kumi hutimia kwa jinsi ilivyoandikwa, sawasawa kabisa, kama ilivyokuwa katika historia ya Wamileraiti. Wakati wa kukawia katika mfano huo ni wakati wa kukawia wa Habakuki sura ya pili, kwa hiyo vipindi viwili tunavyozingatia vilionyeshwa pia na Habakuki sura ya pili. Mfano wa wanawali kumi, na Habakuki sura ya pili, vilitimia kwa usahihi kabisa katika historia ya Wamileraiti, na vilipotimia, Ezekieli sura ya kumi na mbili, aya ya ishirini na moja hadi ishirini na nane pia ilitimia.

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.

Mistari minane ya mwisho ya Ezekieli sura ya kumi na mbili inatambua wakati ambapo "utimilifu wa kila maono" utatimia, wakati ambapo Mungu "hatayachelewesha tena" maono Yake. Vipindi viwili vya historia vinavyorudiwa mara kwa mara vinavyotambulisha hukumu ya upelelezi ya walio hai katika Uadventista wa Laodikia, na hukumu ya utekelezaji ya kahaba wa Tiro, ndivyo vipindi vya kinabii ambavyo kila maono ndani ya Biblia hufikia utimilifu wake kamilifu na wa mwisho. Katika kipindi hicho elfu mia moja arobaini na nne wanathibitishwa, na wao wanawakilisha kundi lisilokufa, linaloishi hadi Kristo atakaporudi. Katika Luka sura ya ishirini na moja Kristo anabainisha "ishara" inayotambua wakati ambapo kizazi hicho kimefika.

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.

Katika historia mbili zinazowakilishwa na "ishara" ya kukimbia, kama Kristo alivyoeleza kuhusiana na chukizo la uharibifu, vipindi viwili vimeainishwa, na mwanzo na mwisho wa vipindi hivyo huwa na "ishara" mwanzoni mwa kipindi na "ishara nyingi" mwishoni. Ile "ishara" ambayo Kristo aliitambua kuwa inawakilisha kizazi cha mwisho kitakachoishi hadi Atakapokuja mawinguni, ndiyo ushahidi kwamba sasa tuko katika kizazi cha mwisho cha historia ya dunia.

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.

Katika Luka sura ya ishirini na moja, Yesu anabainisha historia kuanzia kipindi cha miaka mitatu na nusu cha kukanyagwa na kuharibiwa kwa Yerusalemu halisi kuanzia mwaka 66 hadi mwaka 70, hadi mwisho wa kipindi cha miaka mitatu na nusu cha kukanyagwa kwa Yerusalemu wa kiroho kilichoanza mwaka 538 na kumalizika mwaka 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.

> Na mtakapoiona Yerusalemu imezungukwa na majeshi, ndipo jueni kwamba ukiwa wake umekaribia. Hapo basi, wale walioko Uyahudi wakimbilie milimani; na wale walio katikati yake waondoke; wala wale walioko mashambani wasiingie humo. Kwa maana hizi ni siku za kisasi, ili yote yaliyoandikwa yatimizwe. Lakini ole wao walio na mimba, na wale wanaonyonyesha, katika siku zile! kwa kuwa kutakuwa na taabu kuu katika nchi, na ghadhabu juu ya watu hawa. Nao wataanguka kwa makali ya upanga, na watachukuliwa mateka kwenda katika mataifa yote; na Yerusalemu itakanyagwa na Mataifa, hata nyakati za Mataifa zitimie. Luka 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.”

"Nyakati" za Wamataifa za kukanyaga Yerusalemu chini zimetajwa kwa wingi, kwa kuwa zinarejelea kukanyagwa chini kwa Yerusalemu halisi kulimalizika mwaka wa 70, na kukanyagwa chini kwa Yerusalemu wa kiroho kulimalizika mwaka wa 1798. Wamataifa wanawakilisha upagani na pia upapa, na hizo nguvu mbili ndizo mada ya maono katika swali la Danieli sura ya nane, linalouliza, "Hata lini."

> 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.

> Ndipo nikamsikia mtakatifu mmoja akinena, na mtakatifu mwingine akamwambia yule mtakatifu aliyekuwa akinena, Hata lini yataendelea maono kuhusu sadaka ya kila siku, na maasi ya uharibifu, hata mahali patakatifu na jeshi vitiwe chini ya nyayo? Danieli 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.

"Nyakati za Mataifa" katika Luka sura ya ishirini na moja, zinarejelea miaka elfu mbili mia tano na ishirini ya kisasi cha Mungu juu ya ufalme wa kaskazini, ambayo ilianza mwaka 723 KK na kuhitimika mwaka 1798. Mwaka 538 unaashiria wakati mtu wa dhambi alisimama mahali patakatifu na kutangaza kuwa yeye ni Mungu, hivyo akiugawanya muda huo katika vipindi viwili sawa vya miaka elfu moja mia mbili na sitini. Kipindi cha pili cha miaka elfu moja mia mbili na sitini ndicho historia ileile inayoonyeshwa kuwa inahitimishwa katika Luka sura ya ishirini na moja, aya ya ishirini na nne, wakati "nyakati za Mataifa" zilipotimizwa. Katika simulizi la kihistoria ambalo Yesu analitambulisha kwa wanafunzi wake, aya ya ishirini na nne inaleta ushuhuda uliotolewa kwa wanafunzi hadi "wakati wa mwisho" mwaka 1798. Kutoka hapo Yesu anaanza kutambulisha "ishara" zinazohusishwa na harakati ya Millerite.

> 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.

> Na kutakuwa na ishara katika jua, na mwezi, na nyota; na juu ya nchi dhiki ya mataifa kwa kutojua watakalo; bahari na mawimbi vikivuma; mioyo ya watu ikiishiwa na nguvu kwa hofu, na kwa kutazamia mambo yatakayoupata ulimwengu; kwa sababu nguvu za mbinguni zitatikiswa. Ndipo watamwona Mwana wa Adamu akija katika wingu pamoja na nguvu na utukufu mwingi. Na mambo haya yanapoanza kutokea, angalieni juu, inuweni vichwa vyenu; kwa maana ukombozi wenu umekaribia. Luka 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.

Yesu anasema kwamba ‘kutakuwa na ishara,’ naye anazitambua kuwa ni ishara katika jua na mwezi, na katika nyota, dhiki ya mataifa, nguvu za mbinguni zikitikiswa, kisha Mwana wa Adamu huja katika wingu. Ishara hizi zote zilitimia katika historia ya Wamileraiti.

> “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 hautabiri tu jinsi na kusudi la kuja kwa Kristo, bali pia unaonyesha ishara ambazo watu watazitumia kujua kuwa kuja kwake kumekaribia. Yesu alisema: “Kutakuwa na ishara katika jua, na katika mwezi, na katika nyota.” Luka 21:25. “Jua litatiwa giza, na mwezi hautatoa mwanga wake, na nyota za mbinguni zitaanguka, na nguvu zilizoko mbinguni zitatikiswa. Kisha wataona Mwana wa Adamu akija katika mawingu kwa uweza mkuu na utukufu.” Marko 13:24-26. Mwandishi wa Ufunuo anaeleza hivi kuhusu ishara ya kwanza itakayotangulia ujio wa pili: “Kulikuwa na tetemeko kuu la nchi; na jua likawa jeusi kama nguo ya gunia, 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. . ..

> Alama hizi zilishuhudiwa kabla ya mwanzo wa karne ya kumi na tisa. Katika utimilifu wa unabii huu, kulitokea, mwaka wa 1755, tetemeko la ardhi baya zaidi kuwahi kurekodiwa. . ..

> “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 ilionekana ishara inayofuata iliyotajwa katika unabii—kutiwa giza kwa jua na mwezi. Kilichofanya hili la kushangaza zaidi ni kwamba wakati wa utimilifu wake ulikuwa umebainishwa wazi. Katika mazungumzo ya Mwokozi na wanafunzi Wake juu ya Olivet, baada ya kuelezea kipindi kirefu cha majaribu kwa kanisa—miaka 1260 ya mateso ya Kipapa, ambayo kuhusu yake alikuwa ameahidi kwamba dhiki ingepunguzwa—ndipo akataja matukio fulani yatakayoutangulia ujio Wake, na akaweka wakati ambao la kwanza kati ya haya lingeshuhudiwa: ‘Katika siku zile, baada ya dhiki ile, jua litatiwa giza, na mwezi hautatoa mwanga wake.’ Marko 13:24. Siku 1260, au miaka, zilikoma mwaka 1798. Robo ya karne kabla ya hapo, mateso yalikuwa yamekoma karibu kabisa. Kufuatia 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.

> Kristo alikuwa amewaagiza watu wake wawe macho wakitazamia ishara za ujio wake, na wafurahi watakapoziona dalili za Mfalme wao ajaye. “Wakati mambo haya yanapoanza kutimia,” akasema, “basi tazameni juu, na inueni vichwa vyenu; kwa maana ukombozi wenu umekaribia.” Aliwaonyesha wafuasi wake miti ya majira ya kuchipua inayochipua, akasema: “Yanapoanza kuchipuka, mnaona nanyi wenyewe mnajua ya kwamba kiangazi sasa kimekaribia. Vivyo hivyo nanyi, mnapoyaona mambo haya yakitimia, jueni ya kuwa ufalme wa Mungu umekaribia.” Luka 21:28, 30, 31. Pambano Kuu, 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.

Matumizi mara tatu ya Roma tatu yanabainisha kwamba, katika kukanyagwa kwa Yerusalemu na Roma ya kipagani kisha na Roma ya kipapa, kukanyagwa kwa mahali patakatifu na jeshi kunakofanywa na Roma ya kisasa kuliwakilishwa na kipindi aidha cha siku elfu moja mia mbili na sitini (Roma ya kipagani), au cha miaka elfu moja mia mbili na sitini ya kinabii (Roma ya kipapa). Siku elfu moja mia mbili na sitini za mfano (miezi arobaini na miwili) zinazoainisha muda wa mateso ya Roma ya kisasa dhidi ya watu wa Mungu waaminifu, kwa kila kipindi kutakuwepo “ishara” moja ya kipekee inayotambua wakati wa kukimbia kwa waaminifu wa kipindi hicho. Kila mojawapo ya vipindi vitatu huishia kwa udhihirisho wa “ishara” kadhaa, si “ishara” moja tu kama mwanzoni mwa kipindi.

> “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.

> Ni usiku wa manane ndipo Mungu anapodhihirisha nguvu Zake kwa ukombozi wa watu Wake. Jua linaonekana, likiangaza kwa nguvu zake. Ishara na maajabu hufuata moja baada ya nyingine kwa haraka. Waovu hutazama tukio hilo kwa hofu na mshangao, ilhali wenye haki hutazama kwa furaha yenye uzito ishara za ukombozi wao. Kila kitu katika asili kinaonekana kimegeuzwa nje ya mkondo wake. Mito hukoma kutiririka. Mawingu meusi, mazito, yanainuka na kugongana yenyewe kwa yenyewe. Katikati ya mbingu zenye ghadhabu kuna sehemu moja iliyo wazi ya utukufu usioelezeka, ambako hutoka sauti ya Mungu kama sauti ya maji mengi, ikisema: ‘Imekwisha.’ Ufunuo 16:17. Pambano Kuu, 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.

Kipindi cha hukumu ya utekelezaji juu ya kahaba wa Roma kinaanza kwa kuinuliwa kwa bendera inayoashiria kwamba kundi lingine la Mungu, ambalo bado lipo Babeli, linapaswa kukimbia. Kipindi hicho kinakamilika kwa "ishara na maajabu." Kipindi hicho kinaanza na "sauti ya pili" ya Ufunuo sura ya kumi na nane, na kinaishia kwa sauti ya Mungu. Bila shaka, sauti ya kwanza na ya pili ya Ufunuo sura ya kumi na nane ni sauti ya Kristo. Sauti ya kwanza inabainisha mwanzo wa hukumu ya upelelezi ya walio hai katika kanisa la Waadventista la Laodikia, na sauti ya pili inabainisha mwisho wa kipindi hicho, na pia inaashiria mwanzo wa hukumu ya utekelezaji juu ya kahaba wa Roma.

The complete history is governed by the week in which Christ confirmed the covenant, and the soon-coming Sunday law is typified as the middle waymark as typified by the cross. Both histories possess the signature of Alpha and Omega, for the beginning and ending in either history is represented by God’s voice. They also represent the truth, for the middle waymark is the rebellion of the Sunday law, and the Hebrew word “truth” was created with the first, thirteenth and last letters of the Hebrew alphabet. The first voice of Revelation chapter eighteen is the voice of Christ, the last voice is the voice of God, and the voice in the middle, also being the voice of God, is also where the rebellion of the thirteenth letter is represented by the earth beast “speaking” as a dragon, as represented in Revelation chapter THIRTEEN.

Historia nzima inaongozwa na wiki ile ambayo Kristo alithibitisha agano, na sheria ya Jumapili inayokuja karibuni inawakilishwa kwa mfano kama alama ya njia ya katikati, kama inavyowakilishwa na msalaba. Historia zote mbili zina saini ya Alfa na Omega, kwa kuwa mwanzo na mwisho katika kila historia huwakilishwa na sauti ya Mungu. Pia zinawakilisha ukweli, kwa kuwa alama ya njia ya katikati ndiyo uasi wa sheria ya Jumapili, na neno la Kiebrania “ukweli” linaundwa na herufi ya kwanza, ya kumi na tatu, na ya mwisho za alfabeti ya Kiebrania. Sauti ya kwanza ya Ufunuo sura ya kumi na nane ni sauti ya Kristo, sauti ya mwisho ni sauti ya Mungu, na sauti ya katikati, ambayo pia ni sauti ya Mungu, ndipo pia ambapo uasi wa herufi ya kumi na tatu unawakilishwa na mnyama wa nchi “akinena” kama joka, kama inavyoonyeshwa katika Ufunuo sura ya KUMI NA TATU.

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 inawakilisha “ishara” kwa waaminifu wa Mungu ya kukimbia, lakini pia inaonyesha kwamba mwanzo wa kipindi cha kinabii kinachoishia pale bendera inapoinuliwa, huo pia lazima uwe na “ishara.” Hiyo “ishara” ndiyo Yesu anayoitambua kama ushahidi kwamba kizazi cha mwisho cha sayari dunia kimewasili. Katika Luka sura ya ishirini na moja, wanafunzi wanauliza alimaanisha nini Kristo aliposema 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.

> Wakamwuliza, wakisema, Mwalimu, lakini mambo haya yatakuwa lini? Na ni ishara gani itakayokuwapo wakati mambo haya yatakapotukia? Luka 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.

Yesu kisha anaanza kubainisha historia inayopelekea mwaka 70, wakati hekalu na mji vingeharibiwa, na anaendelea hadi aya ya ishirini na nne ambapo anabainisha ni lini "nyakati" za Mataifa zingetimizwa.

> 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.

> Nao wataanguka kwa makali ya upanga, na watapelekwa mateka katika mataifa yote; na Yerusalemu utakuwa ukikanyagwa na Mataifa, hata nyakati za Mataifa zitakapotimia. 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.

Wazo kwamba aya hii inarejelea Yerusalemu halisi linategemea upuuzi wa kiteolojia wa Kikatoliki unaoitwa ufuturisti, unaotafsiri ishara kwa maana halisi na kuweka utimizo wa unabii pekee mwishoni mwa ulimwengu. Shambulio dhidi ya matumizi sahihi ya aya hii limekuwa shambulio kuu la Shetani katika historia yote ya usomaji wa Agano Jipya. Yerusalemu halisi ilikoma kuwa ishara ya Yerusalemu ya kinabii wakati wa Kristo, wakati unabii halisi ulipobadilisha matumizi ya kiroho. Ufunuo huu ulikuwa fundisho kuu lililoanzishwa na mtume Paulo. Kukanyagwa kwa Yerusalemu kunatambulisha miaka elfu moja mia mbili na sitini ya giza la kipapa kuanzia mwaka 538 hadi 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.

> Lakini ua wa nje wa hekalu uache, wala usiupime; kwa maana umepewa Mataifa; nao watakanyaga mji mtakatifu kwa miezi arobaini na miwili. Ufunuo 11:2.

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

Yerusalemu ya unabii iliacha kuwa ishara ya mji teule pale msalabani.

> “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.

> "Ni wangapi wanaohisi kwamba ingekuwa jambo jema kukanyaga ardhi ya Yerusalemu ya kale, na kwamba imani yao ingeimarishwa sana kwa kutembelea maeneo ya maisha na kifo cha Mwokozi! Lakini Yerusalemu ya kale haitakuwa mahali patakatifu kamwe hadi itakapotakaswa kwa moto wa kutakasa utokao mbinguni." Review and Herald, Juni 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.

Baada ya Yesu kuwaongoza wanafunzi hadi wakati wa mwisho, mwaka 1798, katika aya ya ishirini na nne, akautambulisha kipindi cha Wamileriti, wakati tangazo la malaika wa kwanza lilipoingia katika historia.

> 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.

> Na kutakuwa na ishara katika jua, na mwezi, na nyota; na juu ya nchi dhiki ya mataifa kwa kutojua watakalo; bahari na mawimbi vikivuma; mioyo ya watu ikiishiwa na nguvu kwa hofu, na kwa kutazamia mambo yatakayoupata ulimwengu; kwa sababu nguvu za mbinguni zitatikiswa. Ndipo watamwona Mwana wa Adamu akija katika wingu pamoja na nguvu na utukufu mwingi. Na mambo haya yanapoanza kutokea, angalieni juu, inuweni vichwa vyenu; kwa maana ukombozi wenu umekaribia. Luka 21:25-28.

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

Ishara zilizotanguliza historia ya Wamillerite zilitimia kulingana na nguvu isiyoshindwa kamwe ya Neno la Mungu.

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

> "Ishara katika jua, mwezi na nyota zimetimia." Review and Herald, 22 Novemba 1906.

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

Tutaendelea na Luka sura ya ishirini na moja katika makala ijayo.

> “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.

> Tarehe 16 Desemba 1848, Bwana alinipa maono ya mtikisiko wa nguvu za mbingu. Niliona kwamba Bwana, alipokuwa akitoa ishara zilizorekodiwa na Mathayo, Marko na Luka, aliposema ‘mbingu’ alimaanisha mbingu, na aliposema ‘nchi’ alimaanisha nchi. Nguvu za mbingu ni jua, mwezi na nyota. Zinatawala mbinguni. Nguvu za nchi ni wale wanaotawala duniani. Nguvu za mbingu zitatikiswa kwa sauti ya Mungu. Kisha jua, mwezi na nyota zitahamishwa kutoka nafasi zao. Hazitapita, bali zitatikiswa kwa sauti ya Mungu.

> “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.

> Mawingu meusi, mazito yaliibuka na yakagongana. Anga iligawanyika na kurudi nyuma; ndipo tuliweza kutazama juu kupitia nafasi iliyo wazi katika Orion, ambako kulitoka sauti ya Mungu. Mji Mtakatifu utashuka kupitia nafasi hiyo iliyo wazi. Niliona kwamba mamlaka za dunia sasa zinatikiswa na kwamba matukio yanakuja kwa mfululizo. Vita, na uvumi wa vita, upanga, njaa, na tauni kwanza ndizo zitakazotikisa mamlaka za dunia, kisha sauti ya Mungu itatikisa jua, mwezi, na nyota, na dunia hii pia. Niliona kwamba kutikiswa kwa mamlaka huko Ulaya si, kama wengine wafundishavyo, kutikiswa kwa nguvu za mbinguni, bali ni kutikiswa kwa mataifa yenye hasira. Maandishi ya Mapema, 41.

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