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

Incwadi kaDaniyeli - Inombolo Eyikhulu Neshumi Nesishiyagalolunye

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

Ukubaluleka Okungokwesiprofetho Kwezimpawu Zomlando Zendlela: Ukuqonda Izinsuku Zokugcina Ngezimpawu ZaseBhayibhelini

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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.

Abayizinkulungwane eziyikhulu namashumi amane nane bamelwe njengalabo abahlanjululwa yiSithunywa Sesivumelwano, futhi isixuku esikhulu simelelwa ngezingubo ezimhlophe zobufel’ ukholo. Esokuqala kulezi zikhathi ezimbili ezingcwele zezinsuku zokugcina sikhomba umsebenzi wesithunywa esilungisa indlela yeSithunywa Sesivumelwano, kanti isikhathi sesibili simelela umsebenzi ka-Eliya. Isikhathi sokuqala simelela ukwahlulela kophenyo kwabaphilayo be-Adventism yaseLawodikea, kanti isikhathi sesibili simelela ukwahlulela kokugcina kweRoma yanamuhla.

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.

“Isibonakaliso” sokubaleka emadolobheni ezinsukwini zokugcina asiqondwanga kahle yi-Adventism yaseLawodikeya. USister White usazisa ukuthi ukubhujiswa kweJerusalema kusukela ngonyaka ka-66 kuya ku-70 A.D. kunikeza umfanekiso wesibonakaliso sesixwayiso kubantu bakaNkulunkulu ezinsukwini zokugcina.

> “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.

> “Isikhathi asisekude, lapho, njengabafundi bokuqala, siyophoqeleka ukuba sifune isiphephelo ezindaweni ezingenamuntu neziyizodwa. Njengoba ukuvinjezelwa kweJerusalema ngamabutho amaRoma kwakuyisibonakaliso sokubaleka kumaKristu aseJudiya, kanjalo nokuthathwa kwamandla yisizwe sakithi emthethweni oqinisa iSabatha lobupapa kuyoba yisexwayiso kithi. Khona-ke kuyobe sekuyisikhathi sokushiya imizi emikhulu, kulungiselelwa ukushiya emincane ukuze siye emakhaya angasese ezindaweni ezifihlakele phakathi kwezintaba.” Testimonies, volume 5, 464.

The siege of Jerusalem which was the sign to flee was the first siege brought by Cestius. Cestius therefore represented a threat that was temporarily removed, for once he set the siege, he then withdrew mysteriously, and historians have never been able to determine his logic for doing so.

Ukuvinjezelwa kweJerusalema okwaba uphawu lokubaleka kwakuwukuvinjezelwa kokuqala okwalethwa nguCestius. Ngakho-ke uCestius wayemele usongo olwasuswa okwesikhashana, ngoba lapho esebekile ukuvinjezelwa, wabe esehoxa ngendlela eyimfihlakalo, futhi izazi-mlando azikaze zikwazi ukunquma isizathu sakhe sokwenza lokho.

> “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.

> “Emva kokuba amaRoma ngaphansi kukaCestius eseyizingelezile idolobha, alushiya ngokungalindelekile uvimbezelo ngesikhathi konke kubonakala kulungele ukuhlasela ngokushesha.” The Great Controversy, 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.

Ngeminyaka yawo-1880 kanye neyawo-1890, uSenator Henry W. Blair waseNew Hampshire wethula uchungechunge lwemithethosivivinywa eCongress ukuze kuqokwe iSonto njengeLanga Lesizwe Lokuphumula. Le mithosivivinywa yayivame ukubizwa ngokuthi “iBlair Sunday Bills.” USenator Blair wayengummeli oqinile wokugcinwa kweSonto njengosuku lokuphumula nolokugcinwa kwezenkolo. Wayekholelwa ukuthi usuku lokuphumula olufanayo lwaluyoba nemiphumela emihle yokuziphatha neyomphakathi emphakathini waseMelika. Nakuba imizamo yakhe yathola ukwesekwa okuthile, ikakhulukazi emaqenjini ezenkolo, yabuye yahlangabezana nokuphikiswa, kuhlanganisa nokukhathazeka ngokwehlukaniswa kwebandla nombuso.

This was the first attempt to pass Sunday legislation in the history of the earth beast that was destined to speak as a dragon when it ultimately will pass a Sunday law. It was these series of Blair bills that A. T. Jones, one of the messengers of the 1888 General Conference session, went into the halls of Congress and so eloquently opposed. After a few attempts Senator Blair lost the momentum for his push for a National Day of Rest. In direct connection with that history, and the implications of a National Day of Rest (Sunday), the historical record of the counsel of Ellen White can be reviewed.

Lokhu kwakuyimizamo yokuqala yokudlulisa umthetho weSonto emlandweni wesilo sasemhlabeni esasimiselwe ukuba sikhulume njengodrako lapho ekugcineni siyodlulisa umthetho weSonto. Kwakuyilezi zixhaxha zemithethosivivinywa kaBlair u-A. T. Jones, omunye wezithunywa zeseshini yoMhlangano Jikelele ka-1888, angena nazo emahholo eCongress waziphikisa ngobugagu obukhulu. Ngemva kwemizamo embalwa, uSenator Blair walahlekelwa umfutho wokuphakamisa kwakhe uSuku Lukazwelonke Lokuphumula. Ngokuhlangana okuqondile nalowo mlando, kanye nemiphumela yoSuku Lukazwelonke Lokuphumula (iSonto), umlando wezibhalo zeseluleko sika-Ellen White ungabuyekezwa.

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.

Lokho okutholakala ekubuyekezweni kwezixwayiso zakhe ngomthetho weSonto, kubucayi futhi akuqondwa kabanzi e-Adventismu yaseLawodisiya. Esimongweni sesidingo sokuba siphume emadolobheni, lapho endimeni esanda kucashunwa abhala khona ukuthi, “kuyobe sekuyisikhathi sokushiya amadolobha amakhulu, kulungiselelwa ukushiya amancane ukuze kuyiwe emakhaya athule ezindaweni ezicashile phakathi kwezintaba.” Wafundisa ngokuphindaphindiwe ukuthi abantu bakaNkulunkulu babedinga ukuhlala emaphandleni, kodwa iziyalo zakhe ngale ndaba yokuhlala emaphandleni ngaphambi kuka-1888 zibeka isiqondiso sakhe sokushiya amadolobha esimweni sokuthi esikhathini esiseduze abantu bakaNkulunkulu babeyodinga ukushiya amadolobha. Ngemva kuka-1888, eziqondisweni zakhe ezibhaliwe ezimayelana nokuhlala emaphandleni, akazange aphambuke nasekuncengeni kokuthi kwase kufanele kakade sibe sesiphumile emadolobheni.

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.

Imithethosivivinywa kaBlair yoSuku Lukazwelonke Lokuphumula eyafika emlandweni yayiyiso “isibonakaliso” sokuphuma emizini, futhi nakuba imithetosivivinywa kaBlair yalahlekelwa umfutho owawudingeka ukuze ifeze lowo msebenzi, yase ihoxa yangena ebumnyameni bomlando, “isibonakaliso” sokubaleka sase sinikeziwe. Sanikezwa ephawini lomlando lokuvinjezelwa kokuqala, okwalethwa nguCestius. Umthetho weSonto osuzofika maduze umelwe ukuvinjezelwa kukaTitus, futhi uma kukhona ama-Adventist aseLaodicea asesezindaweni zasemadolobheni lapho lokho kuvinjezelwa kufika, ayakufa kanye nababi.

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.

Kukhona izikhathi ezimbili zesiprofetho ezinsukwini zokugcina. Zihlukaniswe ngumthetho weSonto osuzayo maduze. Isikhathi sokuqala singukwahlulela kophenyo kwabaphilayo ku-Adventismu yaseLawodikeya, kanti isikhathi sesibili singukwahlulela kokufeza kwesifebe saseRoma. Lezo zikhathi ezimbili zifanekiswa ngokuphindaphindiwe, ngokuba kulawo mazikhathi amabili kulapho umfanekiso wezintombi eziyishumi ugcwaliseka khona ngokwezinhlamvu zawo zonke, njengoba kwaba njalo emlandweni wamaMillerite. Isikhathi sokulibala esisemfanekisweni siyisikhathi sokulibala sikaHabakuki isahluko sesibili, ngakho izikhathi ezimbili esizicabangayo nazo zafanekiswa yisahluko sesibili sikaHabakuki. Umfanekiso wezintombi eziyishumi, kanye nesahluko sesibili sikaHabakuki, kwagcwaliseka ngokwezinhlamvu zawo zonke emlandweni wamaMillerite, futhi lapho kugcwaliseka, uHezekeli isahluko seshumi nambili, amavesi angamashumi amabili nanye kuya kwangamashumi amabili nesishiyagalombili, nawo agcwaliseka.

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.

Amavesi ayisishiyagalombili okugcina esahlukweni seshumi nambili sikaHezekeli aveza isikhathi lapho “umphumela wayo yonke imibono” uyakugcwaliseka khona, ngesikhathi lapho uNkulunkulu “engeke esabambezela” imibono yaKhe. Izikhathi ezimbili zomlando eziphindaphindwa kaningi kangaka futhi ezikhomba ukwahlulela kophenyo kwabaphilayo e-Adventism yaseLawodikeya, kanye nokwahlulela kokwenziwa kwesifebe saseThire, ziyileso sikhathi sesiprofetho lapho yonke imibono eseBhayibhelini ifinyelela ekugcwalisekeni kwayo okuphelele nokokugcina. Kuleso sikhathi, abayizinkulungwane eziyikhulu namashumi amane nane bayamiswa, futhi bamele isigaba esingafi, siphile kuze kube uKristu ebuya. KuLuka isahluko samashumi amabili nanye uKristu uveza “isibonakaliso” esikhomba lapho leso sizukulwane sesifikile.

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.

Emlandweni emibili emelwe “isibonakaliso” sokubaleka, njengoba kwabekwa nguKristu maqondana nesinengiso sencithakalo, kuboniswa izikhathi ezimbili, futhi ukuqala nokuphela kwazo kuno“phawu” ekuqaleni kwesikhathi kanye “nezibonakaliso” ekupheleni kwaso. “Isibonakaliso” uKristu asikhomba njengesomele isizukulwane sokugcina esasiyakuphila aze Afike emafwini siyibufakazi bokuthi manje sesisesizukulwaneni sokugcina somlando womhlaba.

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.

KuLuka isahluko samashumi amabili nanye, uJesu ukhomba umlando kusukela eminyakeni emithathu nengxenye yokunyathelwa phansi kanye nokubhujiswa kweJerusalema elingokoqobo kusukela ngonyaka ka-66 kuze kube ngonyaka ka-70, kuze kube sekupheleni kweminyaka emithathu nengxenye yokunyathelwa phansi kweJerusalema elingokomoya okwaqala ngo-538 kwaphela ngo-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.

> Kepha lapho nibona iJerusalema livinjezelwe yizimpi, khona yazini ukuthi incithakalo yalo isiseduze. Khona-ke abaseJudiya mababalekele ezintabeni; nalabo abaphakathi kwalo mabaphume; nalabo abasemaphandleni mabangangeni kulo. Ngokuba lezo yizinsuku zempindiselo, ukuze kugcwaliseke konke okulotshiwe. Kodwa maye kwabakholiwe, nakwabanikayo ibele, ngalezo zinsuku! ngokuba kuyakuba khona usizi olukhulu ezweni, nolaka phezu kwalesi sizwe. Bayakuwa ngenkemba, bathunjelwe kuzo zonke izizwe; neJerusalema liyakunyathelwa phansi ngabeZizwe, kuze kugcwaliseke izikhathi zabeZizwe. 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.”

“Izikhathi” zokunyathelwa phansi kweJerusalema ngabeZizwe zisesimweni sobuningi, ngoba zimelela ukunyathelwa phansi kweJerusalema elingokoqobo okwaphela ngonyaka ka-70, kanye nokunyathelwa phansi kweJerusalema elomoya okwaphela ngo-1798. AbeZizwe bamele kokubili ubuqaba nobupapa, futhi yileyo mibuso emibili eyisihloko sombono embuzweni okuDaniyeli isahluko sesishiyagalombili, othi, “Koze kube nini.”

> 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.

> Khona-ke ngezwa ongcwele oyedwa ekhuluma; omunye ongcwele wayesethi kulowo ongcwele othile owayekhuluma: Kuyakuba-kuze kube nini umbono omayelana nomhlatshelo wemihla ngemihla, nesiphambeko sencithakalo, ukuze kokubili indawo engcwele nebutho kunikelwe ukuba kunyathelwe ngezinyawo? 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.

“Izikhathi zabeZizwe” ezikuLuka isahluko samashumi amabili nanye zibhekisela eminyakeni eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili yokuphindisela kukaNkulunkulu phezu kombuso wasenyakatho, eyaqala ngo-723 BC yaphetha ngo-1798. Unyaka ka-538 uphawula isikhathi lapho umuntu wesono ema endaweni engcwele wamemezela ukuthi unguNkulunkulu, ngaleyo ndlela ehlukanisa leso sikhathi saba yizikhathi ezimbili ezilinganayo zeminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha. Isikhathi sesibili seminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha siyiso kanye leso simo somlando esiphawulwa njengokuphetha kuLuka isahluko samashumi amabili nanye, ivesi lamashumi amabili nane, lapho “izikhathi zabeZizwe” zagcwaliseka. Endabeni yomlando uJesu ayikhombisa kubafundi baKhe, ivesi lamashumi amabili nane liletha ubufakazi obanikezwa abafundi “esikhathini sokuphela” ngo-1798. Kusukela lapho uJesu uqala ukukhomba “izibonakaliso” ezihlotshaniswa nenhlangano yamaMillerite.

> 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.

> Kuyakuba khona izibonakaliso elangeni, nasenyangeni, nasezinkanyezini; nasemhlabeni kube khona ukuhlupheka kwezizwe, kudidekile; ulwandle namagagasi kubhonga; izinhliziyo zabantu ziphele amandla ngenxa yokwesaba, nangenxa yokulindela lezo zinto ezizayo emhlabeni; ngokuba amandla ezulu ayakuzanyazanyiswa. Khona bayakubona iNdodana yomuntu iza ngefu, inamandla nenkazimulo enkulu. Kepha nxa lezi zinto ziqala ukwenzeka, khona bhekani phezulu, niphakamise amakhanda enu; ngokuba ukuhlengwa kwenu sekusondele. 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.

UJesu uthi “kuyakuba khona izibonakaliso,” futhi uzichaza njengezibonakaliso elangeni nasenyangeni, nasezinkanyezini, usizi lwezizwe, amandla ezulu enyakaziswa, bese kuthi iNdodana yomuntu ifike ngefu. Zonke lezi “zibonakaliso” zagcwaliseka emlandweni wamaMillerite.

> “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.

> “Isiprofetho asigcini ngokubikezela indlela nenhloso yokuza kukaKristu kuphela, kodwa siveza nezibonakaliso abantu abayokwazi ngazo lapho sekuseduze. UJesu wathi: ‘Kuyakuba khona izibonakaliso elangeni, nasenyangeni, nasezinkanyezini.’ Luka 21:25. ‘Ilanga liyakwenziwa mnyama, nenyanga ingakhanyi, nezinkanyezi zezulu ziyakuwa, namandla asezulwini ayakunyakaziswa. Khona-ke bayakubona iNdodana yomuntu iza ngamafu ngamandla amakhulu nangenkazimulo.’ Marku 13:24–26. Umambuli uyichaza kanje eyokuqala yalezo zibonakaliso eziyokwandulela ukufika kwesibili: ‘Kwase kuba khona ukuzamazama komhlaba okukhulu; ilanga laba mnyama njengendwangu yamasaka yezinwele, nenyanga yonke yaba njengegazi.’ IsAmbulo 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. . ..

> “Lezi zibonakaliso zabonwa ngaphambi kokuvulwa kwekhulu leshumi nesishiyagalolunye. Ekugcwalisekeni kwalesi siprofetho kwenzeka, ngonyaka ka-1755, ukuzamazama komhlaba okwesabeka kakhulu okwake kwabhalwa phansi....”

> “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. . ..

> “Eminyakeni engamashumi amabili nanhlanu kamuva kwavela isibonakaliso esilandelayo esashiwo esiprofethweni—ukufiphala kwelanga nenyanga. Okwenza lokhu kwaba sobala ngokwengeziwe kwakuyiqiniso lokuthi isikhathi sokugcwaliseka kwako sasiqondiswe ngokucacile. Engxoxweni yoMsindisi nabafundi baKhe eNtabeni Yeminqumo, ngemva kokuchaza isikhathi eside sokulingwa kwebandla,—iminyaka engu-1260 yokushushiswa kobupapa, mayelana naleso Athe usizi lwaluyofushaniswa,—Wabe esebalula kanjalo izenzakalo ezithile ezaziyokwandulela ukuza kwaKhe, futhi wamisa isikhathi lapho esokuqala sazo sasiyobonwa khona: ‘Ngaleyo mihla, emva kwalolo sizi, ilanga liyakufiphazwa, nenyanga ingakukhanyi.’ Marku 13:24. Izinsuku eziyi-1260, noma iminyaka, zaphela ngo-1798. Ikota yekhulu leminyaka ngaphambi kwalokho, ukushushiswa kwase kucishe kwaphela ngokuphelele. Ngemva kwalokhu kushushiswa, ngokwamazwi kaKristu, ilanga kwakufanele lifiphazwe. Ngomhlaka 19 kuMeyi, 1780, lesi siprofetho sagcwaliseka....”

> “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.

> “UKristu wayeyale abantu baKhe ukuba baqaphele izibonakaliso zokubuya kwaKhe, futhi bathokoze lapho sebebona izimpawu zokufika kweNkosi yabo ezayo. Wathi: ‘Lapho lezi zinto seziqala ukwenzeka, khona-ke bhekani phezulu, niphakamise amakhanda enu; ngokuba ukuhlengwa kwenu sekusondele.’ Wakhomba abalandeli baKhe ezihlahleni zasentwasahlobo eziqhakazayo, wathi: ‘Lapho sezihluma manje, niyabona futhi nazi ngokwenu ukuthi ihlobo seliseduze. Kanjalo nani, lapho nibona lezi zinto zenzeka, yazini ukuthi umbuso kaNkulunkulu useduze.’ Luka 21:28, 30, 31.” The Great Controversy, 304, 306–308.

The triple application of the three Rome’s identify that in the trampling down of Jerusalem by pagan Rome and then by papal Rome, the trampling down of the sanctuary and the host by modern Rome was represented by a period of either twelve hundred and sixty days (pagan Rome), or twelve hundred and sixty prophetic years (papal Rome). The symbolic twelve hundred and sixty days (forty-two months) identifying the period of modern Rome’s persecution of God’s faithful people will be each period with a singular “sign” that identifies the time of flight for the faithful of that period. Each of the three periods ends with a manifestation of several “signs,” not a singular “sign” as at the beginning of the period.

Ukusetshenziswa okuphindwe kathathu kwamaRoma amathathu kuveza ukuthi ekunyathelweni phansi kweJerusalema yiRoma lobuqaba bese kulandelwa iRoma lobupapa, ukunyathelwa phansi kwendlu engcwele nebutho yiRoma lesimanje kwakumelwe yisikhathi esingaba yizinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha (iRoma lobuqaba), noma iminyaka eyisiprofetho eyinkulungwane namakhulu amabili namashumi ayisithupha (iRoma lobupapa). Izinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha ezingokomfanekiso (izinyanga ezingamashumi amane nambili), ezikhomba inkathi yokushushisa kweRoma lesimanje abantu bakaNkulunkulu abathembekileyo, ziyoba, esikhathini ngasinye, “nophawu” olulodwa olukhomba isikhathi sokubaleka kwabathembekileyo baleyo nkathi. Inkathi ngayinye kulezi ezintathu iphela ngokubonakaliswa “kwezimpawu” eziningana, hhayi “uphawu” olulodwa njengasekuqaleni kwenkathi.

> “It is at midnight that God manifests His power for the deliverance of His people. The sun appears, shining in its strength. Signs and wonders follow in quick succession. The wicked look with terror and amazement upon the scene, while the righteous behold with solemn joy the tokens of their deliverance. Everything in nature seems turned out of its course. The streams cease to flow. Dark, heavy clouds come up and clash against each other. In the midst of the angry heavens is one clear space of indescribable glory, whence comes the voice of God like the sound of many waters, saying: ‘It is done.’ Revelation 16:17.” The Great Controversy, 636.

> “Kusebusuku phakathi nendawo lapho uNkulunkulu embula khona amandla Akhe ukuze akhulule abantu Bakhe. Ilanga liyavela, likhanya ngamandla alo. Izibonakaliso nezimangaliso zilandelana ngokushesha okukhulu. Ababi babuka lesi sigameko ngokwesaba nangokumangala, kanti abalungileyo babona ngezinga lenjabulo enesizotha izimpawu zokukhululwa kwabo. Konke emvelweni kubonakala sengathi kuphambukile endleleni yako. Imifula iyayeka ukugeleza. Amafu amnyama, asindayo, ayavela futhi angqubuzane wodwa. Phakathi kwamazulu athukuthele kukhona indawo eyodwa ecacile yenkazimulo engachazeki, lapho kuphuma khona izwi likaNkulunkulu linjengomsindo wamanzi amaningi, lithi: ‘Sekwenziwe.’ IsAmbulo 16:17.” The Great Controversy, 636.

The period of the executive judgment upon the whore of Rome begins with the lifting up of the ensign that identifies that God’s other flock that is still in Babylon should flee. That period ends with “signs and wonders.” That period begins with the “second voice” of Revelation chapter eighteen, and it ends with the voice of God. Of course, the first and second voices of Revelation chapter eighteen is the voice of Christ. The first voice identifies the beginning of the investigative judgment of the living Laodicean Adventist church, and the second voice identifies the end of that period, but also marks the beginning of the executive judgment upon the whore of Rome.

Isikhathi sokwahlulela sokugcina phezu kwesifebe saseRoma siqala ngokuphakanyiswa kwesibonakaliso esiveza ukuthi omunye umhlambi kaNkulunkulu osaseBhabhiloni kufanele ubaleke. Leso sikhathi siphela “ngezibonakaliso nezimangaliso.” Leso sikhathi siqala “ngezwi lesibili” lesAmbulo isahluko seshumi nesishiyagalombili, futhi siphela ngezwi likaNkulunkulu. Impela, izwi lokuqala nelesibili lesAmbulo isahluko seshumi nesishiyagalombili kuyizwi likaKristu. Izwi lokuqala liveza ukuqala kokwahlulela kophenyo kwebandla eliphilayo lama-Adventist laseLawodisiya, kanti izwi lesibili liveza ukuphela kwaleso sikhathi, kodwa futhi liphawula ukuqala kokwahlulela kokugcina phezu kwesifebe saseRoma.

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.

Umlando ophelele ubuswa yilelo sonto uKristu aqinisa ngalo isivumelwano, futhi umthetho weSonto ozayo maduze ufanekiselwa njengophawu oluphakathi, njengoba kufanekiswa isiphambano. Yomibili le milando iphethe uphawu luka-Alfa no-Omega, ngokuba ukuqala nokuphela kuwo womabili la mlandvo kumelwe yizwi likaNkulunkulu. Futhi imelela iqiniso, ngokuba uphawu oluphakathi luwukuvukela komthetho weSonto, kanti igama lesiHeberu elithi “iqiniso” lakhiwa ngezinhlamvu zokuqala, zeshumi nantathu, nezokugcina zohlamvu lwesiHeberu. Izwi lokuqala lesAmbulo isahluko seshumi nesishiyagalombili liyizwi likaKristu, izwi lokugcina liyizwi likaNkulunkulu, futhi izwi eliphakathi, nalo liyizwi likaNkulunkulu, liyilapho futhi ukuvukela kwenhlamvu yeshumi nantathu kufanekiswa khona yisilo sasemhlabeni “esikhuluma” njengodrako, njengoba kumelwe eSambulweni isahluko SESHUMI NANTATHU.

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.

Ifulegi ngesikhathi somthetho weSonto osuzayo limelela “isibonakaliso” sokubaleka kwabathembekileyo bakaNkulunkulu, kodwa futhi lichaza ukuthi ukuqala kwesikhathi sesiprofetho esiphetha ngokuphakanyiswa kwefulegi nakho kumelwe kube “nesibonakaliso.” Leso “sibonakaliso” yilokho uJesu akukhomba njengobufakazi bokuthi isizukulwane sokugcina seplanethi yomhlaba sesifikile. KuLuka isahluko samashumi amabili nanye abafundi babuza ukuthi uKristu wayeqonde ukuthini lapho ekhomba ukuthi ithempeli lalizobhujiswa.

> 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.

> Base bembuza, bathi, Mfundisi, kambe ziyakuba nini lezi zinto na? kuyakuba luphawu luni lapho lezi zinto seziyakuvela? 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.

UJesu useqala-ke ukubonakalisa umlando oholela onyakeni ka-70 lapho ithempeli nomuzi kwakuzobhujiswa khona, aqhubeke kuze kube yivesi lamashumi amabili nane lapho ekhomba khona ukuthi “izikhathi” zabezizwe ziyogcwaliseka nini.

> 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.

> Futhi bayokuwa ngenkemba, bathunjelwe kuzo zonke izizwe; iJerusalema liyakunyathelwa phansi ngabeZizwe, kuze kugcwaliseke izikhathi zabeZizwe. 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.

Umqondo wokuthi leli vesi libhekisela eJerusalema engokoqobo usekelwe ebuwuleni bemfundiso yenkolo yamaKatolika obubizwa ngokuthi yi-futurism, obusebenzisa okungokomfanekiso njengokungokoqobo futhi bubeke ukugcwaliseka kweziprofetho kuphela ekupheleni kwezwe. Ukuhlasela ukusetshenziswa okulungile kwaleli vesi kube ukuhlasela okukhulu kukaSathane kuyo yonke inkathi yokufundwa kweTestamente Elisha. IJerusalema engokoqobo yayeka ukuba uphawu lweJerusalema yesiprofetho ngesikhathi sikaKristu, lapho isiprofetho esingokoqobo sashintsha ukusetshenziswa okungokomoya. Lesi sembulo sasiyisifundiso esikhulu esamiselwa ngumphostoli uPawulu. Ukunyathelwa phansi kweJerusalema kukhomba iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha yobumnyama bobupapa kusukela ngonyaka ka-538 kuze kube ngu-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.

> Kodwa igceke elingaphandle kwethempeli ulishiye, ungalilinganisi; ngokuba linikwe abeZizwe; futhi bayakulinyathela phansi umuzi ongcwele izinyanga ezingamashumi amane nambili. IsAmbulo 11:2.

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

IJerusalema yesiprofetho yayeka ukuba uphawu lomuzi okhethiweyo esiphambanweni.

> “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.

> “Bangaki abacabanga ukuthi kungaba yinto enhle ukunyathela umhlabathi waseJerusalema yakudala, nokuthi ukukholwa kwabo kungaqiniswa kakhulu ngokuvakashela izindawo zokuphila nokufa koMsindisi! Kodwa iJerusalema yakudala ayisoze yaba yindawo engcwele kuze kube ihlanzwa ngomlilo wokucwenga ovela ezulwini.” Review and Herald, June 9, 1896.

Once Jesus led the disciples to the time of the end in 1798 in verse twenty-four, He then introduced the Millerite time when the announcement of the first angel arrived into history.

Kwathi uJesu esehole abafundi waya esikhathini sokuphela ngo-1798 evesini lamashumi amabili nane, wabe esethula isikhathi samaMillerite lapho isimemezelo sengelosi yokuqala safika emlandweni.

> 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.

> Kuyakuba khona izibonakaliso elangeni, nasenyangeni, nasezinkanyezini; nasemhlabeni kube khona ukuhlupheka kwezizwe, kudidekile; ulwandle namagagasi kubhonga; izinhliziyo zabantu ziphela amandla ngenxa yokwesaba, nangenxa yokulindela lezo zinto ezizofikela umhlaba; ngokuba amandla amazulu ayakunyakaziswa. Khona-ke bayakubona iNdodana yomuntu iza ngefu inamandla nenkazimulo enkulu. Kepha nxa lezi zinto ziqala ukwenzeka, bhekani phezulu, niphakamise amakhanda enu; ngokuba ukuhlengwa kwenu kusondele. Luka 21:25–28.

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

Izibonakaliso ezangenisa umlando wamaMillerite zagcwaliseka ngokuvumelana namandla angasoze ehluleka eZwi likaNkulunkulu.

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

> “Izibonakaliso elangeni, enyangeni, nasezinkanyezini sezifezekile.” Review and Herald, November 22, 1906.

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

Sizoqhubeka noLuka isahluko samashumi amabili nanye esihlokweni esilandelayo.

> “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.

> “Ngomhla ka-16 kuZibandlela, 1848, iNkosi yanginika umbono wokuzanyazanyiswa kwamandla amazulu. Ngabona ukuthi lapho iNkosi ithi ‘izulu,’ ekunikezeni izibonakaliso ezilotshwe nguMathewu, uMarku, noLuka, yayisho izulu; nalapho ithi ‘umhlaba’ yayisho umhlaba. Amandla ezulu yilanga, inyanga, nezinkanyezi. Yizo ezibusa emazulwini. Amandla omhlaba yilawo abusa emhlabeni. Amandla ezulu ayozanyazanyiswa yizwi likaNkulunkulu. Khona-ke ilanga, inyanga, nezinkanyezi kuyosuswa ezindaweni zazo. Ngeke kudlule, kodwa kuyozanyazanyiswa yizwi likaNkulunkulu.

> “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.

> “Amafu amnyama, asindayo enyuka futhi ashayanisana. Umkhathi wahlukana wagingqika wabuyela emuva; khona-ke sasingabheka phezulu ngesikhala esivulekile e-Orion, lapho kwavela khona izwi likaNkulunkulu. UMuzi Ongcwele uyokwehla ngaleyo ndawo evulekile. Ngabona ukuthi amandla omhlaba manje ayazanyazanyiswa nokuthi izehlakalo ziza ngokulandelana kwazo. Impi, namahemuhemu ezimpi, inkemba, indlala, nesifo esiwubhubhane kuqala ukuzanyazanyisa amandla omhlaba; bese izwi likaNkulunkulu lizanyazanyisa ilanga, inyanga, nezinkanyezi, kanye nalo mhlaba futhi. Ngabona ukuthi ukuzanyazanyiswa kwamandla aseYurophu akusikho, njengokufundisa kwabanye, ukuzanyazanyiswa kwamandla ezulu, kodwa kungukuzanyazanyiswa kwezizwe ezithukuthele.” Early Writings, 41.

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