Sister White identifies the soon-coming Sunday law as the “sign,” that was typified by the armies of Rome encompassing Jerusalem in the year 66, and in doing so, she identifies a class who have eyes that see not, and ears that hear not.

’Yar’uwa White ta nuna dokar Lahadi mai zuwa nan ba da daɗewa ba a matsayin “alama,” wadda rundunonin Roma da suka kewaye Urushalima a shekara ta 66 suka kasance misalinta; kuma, ta yin haka, ta bayyana wani rukunin mutane masu idanu amma ba sa gani, kuma masu kunnuwa amma ba sa ji.

“Eternity stretches before us. The curtain is about to be lifted. We who occupy this solemn, responsible position, what are we doing, what are we thinking about, that we cling to our selfish love of ease, while souls are perishing around us? Have our hearts become utterly callous? Cannot we feel or understand that we have a work to do for the salvation of others? Brethren, are you of the class who having eyes see not, and having ears hear not? Is it in vain that God has given you a knowledge of His will? Is it in vain that He has sent you warning after warning? Do you believe the declarations of eternal truth concerning what is about to come upon the earth, do you believe that God’s judgments are hanging over the people, and can you still sit at ease, indolent, careless, pleasure loving?

“Madawwamiya tana shimfiɗe a gabanmu. Labulen yana gab da ɗagaguwa. Mu da muke riƙe da wannan matsayi mai tsanani, mai nauyi na alhaki, me muke yi, me muke tunani a kai, har muke manne wa son jin daɗinmu na son kai, alhali rayuka suna hallaka kewaye da mu? Shin zukatanmu sun zama marasa tausayin ƙwarai? Ba za mu iya ji ko fahimta cewa muna da aikin yi domin ceton waɗansu ba? ’Yan’uwa, kuna cikin irin mutanen nan ne waɗanda ko da suna da idanu ba sa gani, ko da suna da kunnuwa ba sa ji? A banza ne Allah ya ba ku sanin nufinsa? A banza ne ya aiko muku da gargaɗi bayan gargaɗi? Kuna gaskata furucin gaskiya madawwamiya game da abin da yake gab da aukowa bisa duniya, kuna gaskata cewa hukuncin Allah yana rataye a kan mutane, kuma har yanzu kuna iya zaune cikin jin daɗi, raggwanci, rashin kulawa, masu son nishaɗi?”

“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.

“Yanzu ba lokaci ba ne ga mutanen Allah su daidaita zukatansu ga duniya ko su tara taskarsu a cikinta. Lokacin bai yi nisa ba, sa’ad da, kamar almajirai na farko, za a tilasta mana mu nemi mafaka a wurare marasa kowa kuma keɓaɓɓu. Kamar yadda kewaye Urushalima da rundunonin Romawa suka zama alamar gudu ga Kiristocin Yahudiya, haka kuma karɓar iko da ƙasarmu za ta yi ta wurin dokar da ke tilasta kiyaye Asabar ta paparoma zai zama gargadi a gare mu. Sa’an nan ne zai zama lokaci na barin manyan birane, a matsayin shiri na barin ƙanana domin gidaje masu natsuwa a keɓaɓɓun wurare a cikin duwatsu.” Testimonies, volume 5, 464.

The soon coming Sunday law in the United States is the warning signal (sign), “to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Laodicean Adventism is largely unaware that the Sunday law crisis in the United States, fulfills the “sign” spoken of in The Great Controversy. It is typified by the “sign” at the beginning of the three and a half years. The “sign” which was fulfilled in the first siege of Jerusalem that was brought in the year 66, and it typifies the “ensign” that is lifted up at the soon-coming Sunday law.

Dokar Lahadi mai zuwa nan ba da jimawa ba a cikin Amurka ita ce siginar gargaɗi (alama), “ta bar manyan birane, a matsayin shiri na barin ƙananan garuruwa domin gidajen keɓantattu a wurare masu ɓoyuwa a cikin duwatsu.” Adventism na Laodicea a mafi yawanci bai san cewa rikicin dokar Lahadi a cikin Amurka yana cika “alamar” da aka faɗa a kai a cikin The Great Controversy ba. An misalta ta da “alamar” da ta bayyana a farkon shekaru uku da rabi. “Alamar” da ta cika a kewaye na farko na Urushalima da aka kawo a shekara ta 66 ce, kuma tana misalta “tuta” da za a ɗaga a dokar Lahadi mai zuwa nan ba da jimawa ba.

The actual destruction of Jerusalem was accomplished by Titus in the year 70 AD, and the siege of Titus had been first typified in the 66 AD siege of Cestius, for Jesus always illustrates the end of a thing with the beginning of a thing. It was the beginning siege of Cestius that was the “sign” to flee that Jesus had given, not the siege of Titus. One was the siege at the beginning, the other was the siege at the end.

Halakar Yerusalemu ta ainihi Titus ne ya aiwatar a shekara ta 70 AD, kuma kewaye da Titus an riga an fara kwatanta shi ta wurin kewaye na Cestius a shekara ta 66 AD, domin Yesu kullum yana kwatanta ƙarshen wani abu da farkon wani abu. Kewaye na farko na Cestius ne “alamar” guduwa da Yesu ya bayar, ba kewaye na Titus ba. Ɗaya shi ne kewaye a farkon, ɗayan kuma shi ne kewaye a ƙarshe.

“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. ‘When ye shall see Jerusalem compassed with armies,’ said Jesus, ‘then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out.’ Luke 21:20, 21. After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack. The besieged, despairing of successful resistance, were on the point of surrender, when the Roman general withdrew his forces without the least apparent reason. But God’s merciful providence was directing events for the good of His own people. The promised sign had been given to the waiting Christians, and now an opportunity was offered for all who would, to obey the Saviour’s warning. Events were so overruled that neither Jews nor Romans should hinder the flight of the Christians. Upon the retreat of Cestius, the Jews, sallying from Jerusalem, pursued after his retiring army; and while both forces were thus fully engaged, the Christians had an opportunity to leave the city. At this time the country also had been cleared of enemies who might have endeavored to intercept them. At the time of the siege, the Jews were assembled at Jerusalem to keep the Feast of Tabernacles, and thus the Christians throughout the land were able to make their escape unmolested. Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 30.

“Ba ko Kirista ɗaya da ya hallaka cikin lalacewar Urushalima. Almasihu ya riga ya ba almajiransa gargaɗi, kuma dukan waɗanda suka gaskata maganarsa suka kasance suna jiran alamar da aka alkawarta. ‘Sa’ad da kuka ga rundunoni sun kewaye Urushalima,’ in ji Yesu, ‘to, ku sani cewa kufewarta ta yi kusa. Sa’an nan waɗanda suke cikin Yahudiya su gudu zuwa duwatsu; waɗanda kuma suke a cikinta su fita daga gare ta.’ Luka 21:20, 21. Bayan Romawa ƙarƙashin Cestius sun kewaye birnin, ba zato ba tsammani suka janye killacewar, a daidai lokacin da komai ya kasance kamar ya dace da kai hari nan take. Waɗanda aka killace, suna yanke ƙauna game da samun nasarar yin tsayayya, sun kusa miƙa wuya, sai shugaban sojojin Romawa ya janye dakarunsa ba tare da wata hujja bayyananna ko kaɗan ba. Amma tanadin Allah mai jinƙai ne yake jagorantar al’amura domin amfanin mutanensa. An ba da alamar da aka alkawarta ga Kiristocin da suke jira, kuma yanzu an ba da dama ga dukan waɗanda suka so su yi biyayya ga gargaɗin Mai Ceto. An sarrafa al’amura ta yadda ba Yahudawa ba kuma ba Romawa ba za su hana Kiristocin gudu ba. Da Cestius ya ja da baya, Yahudawa, suna fito wa daga Urushalima, suka bi rundunarsa mai ja da baya; kuma yayin da rundunonin biyu suka kasance haka suna tsaka da fafatawa ƙwarai, Kiristocin suka samu damar barin birnin. A wannan lokaci ƙasar ma an kawar da maƙiyan da za su iya yin ƙoƙarin tare musu hanya. A lokacin killacewar, Yahudawa sun taru a Urushalima domin kiyaye Idin Bukkoki, kuma ta haka Kiristocin ko’ina cikin ƙasar suka iya tserewa ba tare da wani tsangwama ba. Ba tare da ɓata lokaci ba suka gudu zuwa wurin aminci—birnin Pella, a ƙasar Perea, ƙetaren Urdun.” The Great Controversy, 30.

The siege of Jerusalem by Cestius in the year 66 fulfilled the warning “sign” which Christ had recorded for the Christians of that history, but the siege of Titus in 70 AD provided no “sign” to flee. In that siege there were no Christians left in the city, and that last siege led to the destruction of Jerusalem, and in the destruction of Jerusalem “not one Christian perished,” for the Christians had fled at the beginning of the history.

Kewaye Urushalima da Cestius ya yi a shekara ta 66 ya cika “alamar” gargaɗin da Almasihu ya rubuta domin Kiristocin wannan tarihin, amma kewaye da Titus ya yi a shekara ta 70 A.H. bai bayar da wata “alama” ta gudu ba. A cikin wannan kewaye babu sauran Kiristoci a cikin birnin, kuma wannan kewaye na ƙarshe ya kai ga hallakar Urushalima; kuma a cikin hallakar Urushalima “ba Kirista ko ɗaya ya halaka ba,” gama Kiristocin sun gudu tun a farkon tarihin.

“The Jewish forces, pursuing after Cestius and his army, fell upon their rear with such fierceness as to threaten them with total destruction. It was with great difficulty that the Romans succeeded in making their retreat. The Jews escaped almost without loss, and with their spoils returned in triumph to Jerusalem. Yet this apparent success brought them only evil. It inspired them with that spirit of stubborn resistance to the Romans which speedily brought unutterable woe upon the doomed city.

“Rundunonin Yahudawa, suna bin Cestius da sojojinsa a baya, suka afka wa bayansu da irin tsananin hari har ya kai ga yi musu barazanar hallaka su gaba ɗaya. Da ƙyar ƙwarai Romawa suka yi nasarar ja da baya. Yahudawan kuwa suka tsira kusan ba tare da asara ba, kuma tare da ganimarsu suka koma Urushalima cikin nasara. Duk da haka, wannan nasara da ta bayyana ba ta jawo musu kome ba sai mugunta. Ta cusa musu wannan ruhun taurin kai na yin tsayayyar adawa ga Romawa wanda ba da daɗewa ba ya kawo wa birnin da aka ƙaddara wa hallaka baƙin ciki marar misaltuwa.”

“Terrible were the calamities that fell upon Jerusalem when the siege was resumed by Titus. The city was invested at the time of the Passover, when millions of Jews were assembled within its walls.” The Great Controversy, 31.

“Mummunan masifu ne suka auku wa Urushalima sa’ad da Titus ya ci gaba da kewaye ta. An yi wa birnin ƙawanya ne a lokacin Idin Ƙetarewa, a sa’ad da miliyoyin Yahudawa suka taru a cikin katangunta.” The Great Controversy, 31.

From the feast of Tabernacles in the year 66 unto the Passover in the year 70 is three and a half years, which prophetically is twelve hundred and sixty days. From the year 66 to the year 70 pagan Rome trampled down the sanctuary and host, just as papal Rome tread down the holy city for forty-two months from the year 538 unto 1798.

Daga bikin Bukkoki a shekara ta 66 zuwa Idin Ƙetarewa a shekara ta 70 akwai shekara uku da rabi, wanda a ma’anar annabci shi ne kwanaki dubu ɗaya da ɗari biyu da sittin. Daga shekara ta 66 zuwa shekara ta 70, Roma arna ta tattake Wuri Mai Tsarki da rundunar, kamar yadda Roma ta papanci ta tattake birni mai tsarki har na watanni arba’in da biyu daga shekara ta 538 zuwa 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.

Amma ka bar fili na waje wanda yake a wajen haikalin, kada ka auna shi; gama an ba shi ga Al’ummai: kuma za su tattake birni mai tsarki har wata arba’in da biyu. Ru’ya ta Yohanna 11:2.

Both pagan Rome and papal Rome trampled down Jerusalem for twelve hundred and sixty days (years), thus identifying that modern Rome would trample down spiritual Jerusalem of the last days for a symbolic period of twelve hundred and sixty days. That symbolic period would commence at the soon-coming Sunday law in the United States, when the deadly wound is healed.

Dukansu, Roma arna da kuma Roma ta paparoma sun tattake Urushalima har tsawon kwanaki dubu ɗaya da ɗari biyu da sittin (shekaru), ta haka suna nuna cewa Roma ta zamani za ta tattake Urushalima ta ruhaniya ta kwanakin ƙarshe na wani lokaci na alama na kwanaki dubu ɗaya da ɗari biyu da sittin. Wannan lokaci na alama zai fara ne da dokar Lahadi mai zuwa ba da daɗewa ba a Amurka, sa’ad da aka warkar da raunin mutuwa.

And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.

Sai na ga ɗaya daga cikin kawunansa kamar an ji masa rauni har mutuwa; amma sai aka warkar da mummunan rauninsa; kuma dukan duniya ta yi mamaki ta bi dabbar. Suka yi wa macijin sujada, domin shi ne ya ba dabbar iko; suka kuma yi wa dabbar sujada, suna cewa, Wane ne yake kamar dabbar? wa yake iya yin yaƙi da ita? Aka kuma ba ta baki mai faɗin manyan abubuwa da saɓo; aka kuma ba ta iko ta ci gaba har wata arba’in da biyu. Ru’ya ta Yohanna 13:3–5.

The symbolic forty-two months of papal persecution is the “hour,” of the Sunday law crisis. That “hour” begins with a “sign” (the ensign), and ends with “signs.” The “sign” of the ensign at the Sunday law, will cause any Christians still in Babylon to flee to the glorious holy mountain that has been exalted (lifted up) above the other hills.

Watanni arba’in da biyu na alama na tsanantawar paparoma su ne “sa’a” ta rikicin dokar Lahadi. Wannan “sa’a” tana farawa da “alama” (tutar alama), kuma tana ƙarewa da “alamu.” “Alamar” tutar alama a lokacin dokar Lahadi za ta sa duk wani Kirista da har yanzu yake cikin Babila ya gudu zuwa ga dutsen tsarki mai ɗaukaka, wanda aka ɗaukaka (aka ɗaga sama) bisa sauran tuddai.

And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

Kuma zai zama a kwanaki na ƙarshe, cewa dutsen gidan Ubangiji za a kafa shi a kan ƙololuwar duwatsu, kuma za a ɗaukaka shi bisa tuddai; kuma dukan al’ummai za su kwararo zuwa gare shi. Kuma jama’a da yawa za su tafi su ce, Ku zo, mu hau zuwa dutsen Ubangiji, zuwa gidan Allah na Yakubu; shi kuma zai koya mana hanyoyinsa, mu kuwa za mu yi tafiya a cikin tafarkunsa: gama daga Sihiyona doka za ta fito, kuma maganar Ubangiji daga Urushalima. Ishaya 2:2, 3.

The flight from the cities at the decree enforcing Sunday worship was typified by both the flight of the Christians in the year 66, and the flight of the church in the year 538 that fled into the wilderness.

Gudun hijira daga cikin birane a lokacin umarnin da ya tilasta bautar ranar Lahadi an misalta shi ta hanyar gudun Kiristoci a shekara ta 66, da kuma gudun ikkilisiya a shekara ta 538 wadda ta gudu zuwa cikin jeji.

And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

Sai matar ta gudu zuwa jeji, inda take da wurin da Allah ya riga ya shirya mata, domin a ciyar da ita a can har kwana dubu ɗaya da ɗari biyu da sittin. Ru’ya ta Yohanna 12:6.

The destruction of Jerusalem from the first siege to the last siege lasted three and a half years, but a warning message of the coming destruction was given for seven years, three and a half years before the first siege and three and a half years after.

Halakar Urushalima tun daga kewaye na fari har zuwa kewaye na ƙarshe ta ɗauki shekaru uku da rabi, amma an bayar da saƙon gargaɗi game da hallaka mai zuwa har tsawon shekaru bakwai—shekaru uku da rabi kafin kewaye na fari da kuma shekaru uku da rabi bayan haka.

“All the predictions given by Christ concerning the destruction of Jerusalem were fulfilled to the letter. The Jews experienced the truth of His words of warning: ‘With what measure ye mete, it shall be measured to you again.’ Matthew 7:2.

“Dukan annabce-annabcen da Almasihu ya bayar game da halakar Urushalima sun cika dalla-dalla kamar yadda aka faɗa. Yahudawa sun fuskanci gaskiyar kalmominsa na gargaɗi cewa: ‘Da gwargwadon ma’aunin da kuke auna wa, da shi za a auna muku kuma.’ Matta 7:2.

“Signs and wonders appeared, foreboding disaster and doom. In the midst of the night an unnatural light shone over the temple and the altar. Upon the clouds at sunset were pictured chariots and men of war gathering for battle. The priests ministering by night in the sanctuary were terrified by mysterious sounds; the earth trembled, and a multitude of voices were heard crying: ‘Let us depart hence.’ The great eastern gate, which was so heavy that it could hardly be shut by a score of men, and which was secured by immense bars of iron fastened deep in the pavement of solid stone, opened at midnight, without visible agency.—Milman, The History of the Jews, book 13.

“Alamu da abubuwan al’ajabi suka bayyana, suna nuni da bala’i da hallaka. A tsakiyar dare wani haske da ba na al’ada ba ya haskaka bisa haikalin da bagaden. A kan gajimare a faɗuwar rana an ga hoton kekunan yaƙi da mayaƙa suna taruwa domin yaƙi. Firistocin da suke hidima da dare a cikin Wuri Mai Tsarki suka firgita saboda sautuka masu asiri; ƙasa ta girgiza, kuma aka ji muryoyi masu yawa suna kuka da cewa: ‘Mu tashi daga nan.’ Babbar ƙofar gabas, wadda take da nauyi ƙwarai har da ƙyar mutum ashirin za su iya rufe ta, kuma wadda aka kulle da manyan sandunan ƙarfe masu girma da aka kafa zurfi a cikin shimfiɗar dutse mai ƙarfi, ta buɗe da tsakar dare, ba tare da wani abin gani da ya haddasa haka ba.—Milman, The History of the Jews, littafi na 13.”

“For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: ‘A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’—Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: ‘Woe, woe to Jerusalem!’ ‘woe, woe to the inhabitants thereof!’ His warning cry ceased not until he was slain in the siege he had foretold.” The Great Controversy, 29, 30.

“Tsawon shekara bakwai wani mutum ya ci gaba da hawa da sauka a titunan Urushalima, yana shelanta masifun da za su zo a kan birnin. Da rana da dare yana rerawa wannan waƙar makoki mai firgitarwa: ‘Muryar daga gabas! muryar daga yamma! muryar daga iskokin huɗu! muryar gāba da Urushalima kuma gāba da haikali! muryar gāba da angwaye da amarya! muryar gāba da dukan jama’a!’—Ibid. An ɗaure wannan baƙon halitta, aka kuma yi masa bulala, amma ba wata ƙorafi da ta kuɓuce daga leɓunansa. Ga zagi da wulaƙanci sai ya amsa da wannan kaɗai: ‘Kaiton, kaiton Urushalima!’ ‘kaiton, kaiton ga mazaunanta!’ Kiran gargaɗinsa bai tsaya ba sai da aka kashe shi a cikin kewaye birnin da ya riga ya annabta.” The Great Controversy, 29, 30.

The final destruction of literal Jerusalem in the year 70 was preceded by “signs and wonders” which identified “disaster and doom.” The warning “signs” were manifested for three and a half years before the first siege and for the three and a half years that led to the destruction. The “signs” (in the plural) that identified the coming destruction was not the “sign” of warning to flee, but a pronouncement of the imminent close of probation.

Halakar ƙarshe na Yerusalemu ta zahiri a shekara ta 70 an riga an gabatar da ita da “alamu da abubuwan al’ajabi” waɗanda suka nuna “masifa da hallaka.” An bayyana “alamun” gargaɗin na tsawon shekaru uku da rabi kafin kewaye na farko, kuma a cikin shekaru uku da rabi da suka kai ga hallakar. “Alamun” (a jam’i) waɗanda suka nuna hallakar da ke zuwa ba su ne “alama” ta gargaɗin gudu ba, sai dai shelar kusantowar ƙarshen lokacin jarrabawa.

In the trampling down of spiritual Jerusalem from 538 to 1798, the “sign” of warning to flee, was when the abomination of desolation was when “that man of sin” was “revealed,” as “the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.”

A cikin tattakar Urushalima ta ruhaniya daga 538 zuwa 1798, “alamar” gargaɗin gudu ita ce sa’ad da abin ƙyama na hallaka ya bayyana, lokacin da aka “bayyana” “mutumin nan na zunubi” a matsayin “ɗan hallaka; wanda yake gāba, yana kuma ɗaukaka kansa bisa duk abin da ake kira Allah, ko abin da ake bauta masa; har ya zauna cikin haikalin Allah kamar shi Allah ne, yana nuna kansa cewa shi Allah ne.”

When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand.) Matthew 24:15.

Saboda haka sa’ad da za ku ga ƙazantar da ke jawo hallaka, wadda annabi Daniyel ya faɗa a kanta, tana tsaye a wuri mai tsarki, (duk mai karantawa, bari ya gane.) Matiyu 24:15.

When the Christians of that history recognized that “sign” they fled into the wilderness for twelve hundred and sixty years.

Sa’ad da Kiristocin wancan tarihi suka gane wannan “alama” sai suka gudu zuwa jejin daji har shekara dubu ɗaya da ɗari biyu da sittin.

“It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.

“An buƙaci gwagwarmaya mai tsanani ga waɗanda za su kasance masu aminci su tsaya da ƙarfi gāba da yaudaru da abubuwan ƙyama waɗanda aka ɓoye cikin tufafin firistoci, aka kuma shigar da su cikin ikilisiya. Ba a yarda da Littafi Mai Tsarki a matsayin ma’aunin bangaskiya ba. Aka kira koyarwar ’yancin addini bidi’a, kuma aka ƙi masu goyon bayanta, aka kuma tsananta musu.

“After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45.

“Bayan dogon rikici mai tsanani, ’yan kaɗan masu aminci suka yanke shawarar katse dukan haɗin kai da cocin ridda idan har ta ci gaba da ƙin ’yantar da kanta daga ƙarya da bautar gumaka. Suka ga cewa rabuwa wajibi ce ƙwarai idan za su yi biyayya ga maganar Allah. Ba su yi ƙoƙarin jure wa kurakurai masu hallaka ga rayukansu ba, kuma su kafa misalin da zai jefa bangaskiyar ’ya’yansu da ’ya’yan ’ya’yansu cikin haɗari. Don tabbatar da salama da haɗin kai, a shirye suke su yi kowace rangwame da ta dace da aminci ga Allah; amma sun ji cewa ko salama ma za ta kasance an saya ta da tsada fiye da kima idan aka same ta ta wurin sadaukar da ƙa’ida. Idan haɗin kai zai tabbata ne kawai ta wurin sasanta gaskiya da adalci, to, bari a sami saɓani, har ma da yaƙi.” The Great Controversy, 45.

Approaching the conclusion of the twelve hundred and sixty years of papal persecution there were “signs” (in the plural), and as with the “signs” at the end of the twelve hundred and sixty days that pagan Rome trampled down literal Jerusalem; those “signs” were not signs to flee.

Yayin da ake gabatowa ƙarshen shekaru dubu ɗaya da ɗari biyu da sittin na tsanantawar papanci, an yi “alamu” (a cikin jam’i), kuma kamar yadda ya kasance da “alamu” a ƙarshen kwanaki dubu ɗaya da ɗari biyu da sittin da Roma ta arna ta tattake Urushalima ta zahiri; waɗannan “alamu” ba alamu ba ne na gudu.

“The Saviour gives signs of His coming, and more than this, He fixes the time when the first of these signs shall appear: ‘Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’

“Mai Ceto ya ba da alamun zuwansa, kuma fiye da haka, ya ƙayyade lokacin da na farkon waɗannan alamomi zai bayyana: ‘Nan da nan bayan ƙuncin waɗannan kwanaki rana za ta duhunta, wata kuma ba za ta ba da haskenta ba, taurari kuma za su fāɗo daga sama, kuma za a girgiza ikokin sammai: sa’an nan kuma alamar Ɗan mutum za ta bayyana a sama: sa’an nan kuma dukan kabilan duniya za su yi makoki, kuma za su ga Ɗan mutum yana zuwa a cikin gajimaren sama da iko da ɗaukaka mai girma. Kuma zai aiki mala’ikunsa tare da ƙarar babbar ƙaho, kuma za su tattara zaɓaɓɓunsa daga kusurwoyi huɗu na duniya, daga wannan ƙarshen sama har zuwa wancan.’”

“At the close of the great papal persecution, Christ declared, the sun should be darkened, and the moon should not give her light. Next, the stars should fall from heaven. And He says, ‘Learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: so likewise ye, when ye shall see all these things, know that He is near, even at the doors.’ Matthew 24:32, 33, margin.

“A ƙarshen babban tsanantawar papanci, in ji Almasihu, za a duhunta rana, wata kuma ba zai ba da haskensa ba. Bayan haka, taurari za su fāɗo daga sama. Kuma Ya ce, ‘Ku koyi misali daga itacen ɓaure; sa’ad da reshensa yake daushi tukuna, ya kuma fitar da ganye, kun sani cewa bazara ta yi kusa: haka kuma ku ma, sa’ad da kuka ga dukan waɗannan abubuwa, ku sani cewa Shi yana kusa, har ma a ƙofofi.’ Matiyu 24:32, 33, margin.”

“Christ has given signs of His coming. He declares that we may know when He is near, even at the doors. He says of those who see these signs, ‘This generation shall not pass, till all these things be fulfilled.’ These signs have appeared. Now we know of a surety that the Lord’s coming is at hand. ‘Heaven and earth shall pass away,’ He says, ‘but My words shall not pass away.’” The Desire of Ages, 631, 632.

“Almasihu ya bayar da alamu na zuwansa. Ya bayyana cewa za mu iya sanin sa’ad da yake kusa, har ma a ƙofofi. Ya ce game da waɗanda suke ganin waɗannan alamu, ‘Wannan tsara ba za ta shuɗe ba, sai dukan waɗannan abubuwa sun cika.’ Waɗannan alamu sun bayyana. Yanzu mun sani tabbatacce cewa zuwan Ubangiji ya yi kusa. ‘Sama da ƙasa za su shuɗe,’ in ji Shi, ‘amma kalmomina ba za su shuɗe ba.’” The Desire of Ages, 631, 632.

When “the three and half years of Jerusalem being trampled down” by papal Rome was ending there was a series of “signs,” which identified the coming of Christ and ushered in the Millerite history. Millerite history is to be repeated to the very letter in the last days. Those “signs,” which appeared at “the close of the great papal persecution,” had been typified by “signs” that appeared as the closing of the three and a half years of the trampling down of Jerusalem from the year 66 to 70 by pagan Rome. Therefore, based upon two witnesses there will be a “sign” of the ensign which is lifted up at the hour of the great earthquake which is the sign of warning to flee in the history of modern Rome, and there will also be “signs” in the plural which occur at the closing of modern Rome’s period of persecution in the last days.

Sa’ad da “shekaru uku da rabi na tattake Urushalima” da Roma ta paparoma ta yi suka kusan ƙarewa, sai aka sami jerin “alamu,” waɗanda suka bayyana zuwan Kristi kuma suka buɗe tarihin Millerite. Tarihin Millerite za a maimaita shi dalla-dalla ƙwarai a kwanaki na ƙarshe. Waɗannan “alamu,” waɗanda suka bayyana “a ƙarshen babban tsanantawar papal,” an riga an misalta su ta wurin “alamu” da suka bayyana yayin da ake rufe shekaru uku da rabi na tattake Urushalima daga shekara ta 66 zuwa 70 da Roma arna ta yi. Saboda haka, bisa ga shaidu biyu za a sami “alama” ta tuta wadda aka ɗaga a sa’ar babbar girgizar ƙasa, wadda ita ce alamar gargaɗi ta gudu a tarihin Roma ta zamani, kuma za a kuma sami “alamu” a jam’i waɗanda suke faruwa a ƙarshen lokacin tsanantawar Roma ta zamani a kwanaki na ƙarshe.

We will continue this study in the next article.

Za mu ci gaba da wannan nazarin a talifi na gaba.

“Read the 21st chapter of Luke. In it Christ gives the warning, ‘Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things, and to stand before the Son of man’ (Luke 21:34–36).

“Ku karanta sura ta 21 ta Luka. A cikinta Kristi ya ba da gargaɗi, yana cewa, ‘Ku kula da kanku, kada a kowane lokaci zukatanku su yi nauyi saboda yawan ci, da maye, da damuwar wannan rayuwa, har wannan rana ta zo muku ba zato. Gama kamar tarko za ta zo a kan dukan waɗanda suke zaune a bisa fuskar dukan duniya. Saboda haka ku yi tsaro, ku kuma yi addu’a kullum, domin a ga kun cancanta ku tsere wa dukan waɗannan abubuwa, ku kuma tsaya a gaban Ɗan mutum’ (Luka 21:34–36).”

“The signs of the times are fulfilling in our world, yet the churches generally are represented as slumbering. Shall we not take warning from the experience of the foolish virgins, who when the call came, ‘Behold the bridegroom cometh; go ye out to meet him,’ found that they had no oil in their lamps? And while they went to buy oil, the bridegroom went in to the marriage supper with the wise virgins, and the door was shut. When the foolish virgins reached the banqueting hall, they received an unexpected denial. The master of the feast declared, ‘I know you not.’ They were left standing without in the empty street, in the blackness of the night.” Manuscript Releases, volume 15, 229.

“Ayyukan alamu na zamani suna cika a duniyarmu, duk da haka ikkilisiyoyi gabaɗaya ana wakilta su a matsayin masu barci. Ashe, ba za mu ɗauki gargaɗi daga kwarewar budurwai marasa hikima ba, waɗanda sa’ad da kiran ya zo, ‘Ga angon nan yana zuwa; ku fito ku tarye shi,’ suka tarar cewa ba su da mai a fitilunsu? Kuma yayin da suka tafi su sayi mai, ango ya shiga liyafar aure tare da budurwai masu hikima, aka kuma rufe ƙofa. Da budurwai marasa hikima suka isa zauren biki, suka sami ƙin karɓa da ba su yi tsammani ba. Maigidan liyafar ya bayyana cewa, ‘Ban san ku ba.’ Aka bar su suna tsaye a waje a kan titi marar kowa, cikin baƙin duhun dare.” Manuscript Releases, volume 15, 229.