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

Danyeli muporofita wavuzireho igikwazizo c’ugusenda n’ukuvayo ni ikimenyetso ku Bakristo bo mu bihe bitatu bitandukanye co guhunga. Abakristo b’i Yerusalemu barahunze igihe babonye amabendera y’ingabo z’Abaroma zikikuje Yerusalemu mu mwaka wa 66 nyuma ya Kristo. Abakristo bo mu mpera z’ikinjana ca gatanu no mu ntango z’ikinjana ca gatandatu bahungiye mu bugaragwa igihe babonye wa muntu w’icaha mu rusengero rw’Imana yamamaza ko ari Imana. Mu 1888 hatewe imbere urutonde rw’amategeko y’umunsi wa mungu mu Nama Nkenguzamateka ya Leta Zunze Ubumwe za Amerika na Senateri Blair. Ayo mabwirizwa yitwaga amategeko ya Blair, kandi yari umuhati wo kwemeza umunsi wa mungu nk’Umunsi w’Igihugu wo Gusenga. Ugusenga ku musi wa mungu ni ikimenyetso c’inyamaswa, ikimenyetso c’ububasha bwa papa, kandi Ibwirizwa Nshingiro rya Leta Zunze Ubumwe za Amerika rirwanya ata guhigimanga ishirwaho mu ngiro ry’idini ry’igihugu nk’ikigeragezo ku banyagihugu ba Leta Zunze Ubumwe za Amerika.

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

Kambo in’a mazyo kyo lekwa mu ngubilo ya uviti iungene na kutambula United States ta Roma ya leelo. Uviki wa busembwa bwa buanyishu butatu bwa buprofeti buno bu na mivango ya mwene yi tungamya ngubilo yakwe. Mivango iyo i mwesyanya kana mivango ya kibuprofeti ya kuwanisibwa kwa kwanza yinafwá kukwatanywa pamo na mivango ya kibuprofeti ya kuwanisibwa kwa kaŵili, nundu ya kusisya mivango ya kibuprofeti ya kuwanisibwa kwa katatu.

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

Okwebalirwa okw’oduka, kwe kulabula okw’oduka okuva mu kuyigganyizibwa okugenda okujja. Mu mirembe gya Kristo, okuyigganyizibwa okwo kwali kuzikirizibwa kwa Yerusaalemi ne yeekaalu mu mwaka gwa 70. Akabonero ak’okulabula ak’okuyigganyizibwa okwo okwali kusemberera kaweebwa mu mwaka gwa 66 AD. Okulabula okw’oduka mu nkomerero y’ekyasa eky’okutaano n’entandikwa y’ekyasa eky’omukaaga Pawulo yakutegeeza ng’okutegeera okw’okuwa okuva ku nzikiriza kwa Pawulo okwa Pergamo ey’obunnabbi, eyakiikirira Rooma ey’abapagaani. Waali walina okusooka okubaawo okugwa okuva ku nzikiriza, omuntu w’ekibi eyeeyanjula ng’ali Katonda alyoke abikkulibwe. Mu byafaayo ebyali bisemberera 538, Rooma ey’abapagaani, eyali eziyiza, oba nga Pawulo bwe yagamba nti “withholdeth,” yaggyibwawo; era Pergamo bwe yava ku mazima n’akabonero ak’okuduka ne katuuka, ne kalagira abeesigwa okwawukana n’okussa ekimu n’amakanisa aga bapapa. Awo mu 538, mu Lukiiko lwa Orleans, obuyinza bwa bapapa ne buyisa etteeka lya Ssande, era emyaka lukumi mu bibiri mu nkaaga egy’okuyigganyizibwa okw’obupapa ne gitandika.

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

Abahamya ba mbere babiri bagaragaza neza ko isohozwa rya gatatu ry’umuburo wo guhunga watanzwe na Kristo ryabanje mbere y’uko akarengane nyakuri katangira. Irimbuka rya Yerusalemu ryaje neza rwose nyuma y’imyaka itatu n’igice uhereye igihe igotwa rya Cestius ryatangiriye mu mwaka wa 66 nyuma ya Kristo, bityo rikemerera Abakristo guhunga mbere y’amahano y’igotwa rya kabiri ryatejwe na Tito kandi risozwa no kurimbuka kw’urusengero n’umurwa. Mbere y’umwaka wa 538, Abakristo bitandukanije n’itorero rya Roma rya gipapa, kandi mu buryo bw’ubuhanuzi bahungira mu butayu, busobanura irimbuka rya Yerusalemu yo mu buryo bw’umwuka.

But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

Nupela ples bilong banis ausait long tempel, yu mas lusim i stap, na no ken metim; long wanem, em i bin givim long ol haiden: na ol bai wokabaut antap long taun holi inap foti-tu mun. Na bai mi givim strong long tupela witnes bilong mi, na tupela bai autim tok profet inap wan tausen tupela handret na siksti de, taim tupela i pasim sakklot. Revelesen 11:2, 3.

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

تالى تى وورنينغ تى فلى، وورنينغ ڤرسيدس دى ڤرسكيوشن، اند دى ڤرسكيوشن از رپريزينتد باى روم، وذر ڤيگن اور ڤيڤل، ترامڤلينغ داون جيروزلم، وذر ليترل اور سبيريتشول. دى وورنينغ تى فلى فور سفنث-داى ادڤنتست واز دى بلير بيل ان 1888. ان دى فرست فولفلمنت ان دى هسترى اوف ڤيگن روم دى كريستينز وور تى فلى فروم جيروزلم، اند ان فولفلمنت اوف ڤيڤل روم دى كريستينز فلد انتو دى ويلدرنس. فور ادڤنتزم دى وورنينغ واز تى فلى انتو دى كنترى.

“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.

“Vakati si wa lelo kwa watu wa Mungu kuweka mapendo yao au kujiwekea hazina katika ulimwengu. Wakati uko karibu, ambapo, kama wanafunzi wa kwanza, tutalazimishwa kutafuta kimbilio katika mahali palipo ukiwa na pa upweke. Kama vile kuzingirwa kwa Yerusalemu na majeshi ya Warumi kulivyokuwa ishara ya kukimbia kwa Wakristo wa Uyahudi, ndivyo pia kuchukua mamlaka kwa upande wa taifa letu katika amri inayolazimisha sabato ya kipapa kutakavyokuwa onyo kwetu. Hapo ndipo utakuwa wakati wa kuondoka katika miji mikubwa, kwa kujitayarisha kuondoka katika ile midogo kwa ajili ya makao ya faragha katika mahali pa siri kati ya milima.” Testimonies, volume 5, 464.

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

“Keo kukwata nguzu kwihali lya nsi yetu mu chipango chakwimikila Sabata ya papa, chikakala lushimuno kuli etu,” chasokoloka hila lintu ichilwa chakwonaika, muchivwanino namazu a Marko, chahichi “pantu paili kavula.” Mu 1888, Kongiresi ya United States yayelolanga mwiko wa lushimbi ulwa kulekana chakweneko na chintu chikuru cha Constitution, kabili pa lwola lwalulo ba Seventh-day Adventists balingile kufuma mu misi no kuya mu mpanga.

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

“Ho na Mukriste mwe ulele mu kubongolwa kwa Yerusalemu. Kristu apele vinevo vafundisi vake lushimuno, kaha vosena vavafwelele mumazwi enyi vatalehele chishima chakusoneka.... Kakweshi kulemba, vasokolokele kuzeveneze kuzevene—mbongi ya Pella, mulifuchi lya Perea, kuze ya Yotane.” The Great Controversy, 30.

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

Mbukha ya kimaandiko ya ya kwanza miongoni mwa ishara za onyo za kukimbia huwakilisha utimilifu wa tatu na wa mwisho. Wakati mwingine mbukha hizo za kinabii huzaa utimilifu wa mara mbili ndani ya utimilifu huo wa tatu. Mfano wa jambo hili ni Eliya watatu. Mstari wa Eliya katika makabiliano yake na Yezebeli, Ahabu, na manabii wa Baali, ukiunganishwa na mbukha za Yohana Mbatizaji, Eliya wa pili, katika makabiliano yake na Herodia, Herode, na Salome, huweka wazi kwamba katika siku za mwisho, kwa maana utimilifu wa tatu na wa mwisho wa matumizi ya mara tatu huwa daima katika siku za mwisho, Eliya na Yohana huwakilisha makundi mawili ya watu wa Mungu. Kundi moja, linalowakilishwa na Eliya, halifi, na jingine, linalowakilishwa na Yohana, hufa. Makundi hayo mawili pia huwakilishwa katika Ufunuo sura ya saba kama wale mia moja arobaini na nne elfu, ambao hawafi, na umati mkubwa ambao hufa.

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

Mu Babelê sêyan de, hêmanekî hevbeş yê peyama pêxemberî ev e ku Babela yekem bi Nîmrûd tê temsîl kirin, lê Babela duyem bi padîşahên yekem û dawî, Nebûkadnezar û Belşezar, tê temsîl kirin. Nebûkadnezar wan kesên di Babelê de ku dê xilas bibin temsîl dike, û Belşezar jî wan kesên di Babelê de ku dê winda bibin.

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

Ng masiku ghaumaliro kuli malango ghaŵiri gha Sabata ya pa Sondo agho ni nkhani ya uchimi wa Baibolo. Lakwamba ni dango la pa Sondo ilo likwiza mwaluŵiro ku United States, ndipo lachiŵiri ni dango la pa Sondo ilo likukakamizgika pa charu chose chapasi. Malango ghose ghaŵiri agha gha pa Sondo ghakayimiririka kale mu dango la pa Sondo la Roma yachiheta, apo mu chaka cha 321, Constantine wakakhozga dango lakwamba la pa Sondo, ndipo pamanyuma pake pakiza dango la pa Sondo la Roma ya Upapa mu 538. Roma yachiheta ni yimoza mwa mitundu yinandi ya uchimi iyo yikulongozgera ku United States, ndipo dango la pa Sondo la 321 likuyimira dango la pa Sondo ilo likwiza mwaluŵiro ku United States. Dango la pa Sondo la upapa la 538 likuyimira dango la pa Sondo ilo likukakamizgika pa charu chose chapasi. Maghanoghano ghakubudika agho ghakuti United States yikuyimiririka na ŵakuphanga mu Daniel eleven ghakuyezga kugwiliskira ntchito dango la pa Sondo ilo likwiza mwaluŵiro ku United States nga ni ukaboni wakuti dango la pa Sondo mu United States likulongora kuti United States ni Roma ya mazuŵa ghano, ndipo ghakuleka kupwerera kuti kuliso dango linyake la pa Sondo ilo likukakamizgika pa mtundu uliwose wa charu chapasi na wupu wa katatu wa chinjoka, chikoko, na muprofeti wautesi.

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

እንተ ሕጊ ሰንበት ኣብ ኣሜሪካ ንኣሜሪካ ከም ዘመናዊት ሮሜ የለልያ እንተኾይኑ፡ እሞ እቲ ዓለም-ለኻዊ ሕጊ ሰንበት እንታይ የለልይ፧ እተን ሰለስተ ሮሜታት እታ ሰለስተ-ክፍሊ ዝኾነት ዘመናዊት ሮሜ ክልተ ፍሉያት ሕግታት ሰንበት ከም እትፍጽም የለልያ። እታ ቀዳመይቲ ኣብ ኣሜሪካ እያ፣ ብሕጊ ሰንበት ኮንስታንቲኖስ ናይ 321 ከኣ ከም ኣርኣያ ተገሊጻ እያ፤ እታ ካልአይቲ ድማ መላእ ዓለም እያ፣ ከምቲ ብጳጳሳዊ ሕጊ ሰንበት ናይ 538 ዝተመሰለ። ኣብ ኣውድ ሰለስተ-ዕጽፊ መተግበሪ ትንቢት፡ ነቲ ሕጊ ሰንበት ኣብ ኣሜሪካ ብምጥቃም እቲ ሕጊ ሰንበት መን ዘመናዊት ሮሜ ምዃኑ የረጋግጽ ኢልካ ምእማን፡ ነቶም ብኣረማዊትን ጳጳሳዊትን ሮሜ ዝተመስረቱ ትንቢታዊ ባህርያት ምንዋር እዩ። ኣብ ዳሕረዎት መዓልታት ክልተ ፍሉያት ሕግታት ሰንበት ኣለዉ፣ ካብኣቶም ሓደ እኳ እቶም ዘረፍቲ ህዝቢ ኣሜሪካ ምዃኖም ንምልላይ መረጋገጺ ኣይኮነን። ምስክርነት ኣረማዊትን ጳጳሳዊትን ሮሜ፡ ከምዚ ሕጂ ዝግበር ዘሎ፡ ንሓደ ብሕታዊ ትርጓመ ንምድጋፍ ብጌጋ ምስ ዝውከል፡ እቶም ብሕታዊ ትርጓሜኦም ንምጽናዕ ዝደልዩ ዘለዉ ሰባት ኣርኣያን ፍጻመኡን ከምዘይርድኡ የርኢ።

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

Roma ya kipagani ni mfano wa Marekani, na Roma ya kipapa ni mfano wa Roma ya kisasa. Pamoja na matumizi haya yasiyofaa ya matumizi ya unabii mara tatu, na dai kwamba kile kinachofundishwa kimewekwa katika muktadha wa “mfano na utimilifu wake,” ipo pia hitilafu nyingine ya kufafanua “chukizo la uharibifu” kama linavyowakilishwa ndani ya muktadha wa matumizi ya unabii mara tatu.

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

Kuva mwaka wa 66 hadi mwaka wa 70 BK, majenerali wawili wa Kirumi waliishambulia Yerusalemu. Majenerali hao wote wawili, Cestius na Tito, walianza kwa kuizingira, lakini ni mmoja tu aliyeondoka katika mazingiro hayo kwa kipindi kifupi cha wakati, jambo ambalo kwa majaliwa liliruhusu Wakristo kukimbia. Ilikuwa ni mazingiro ya kwanza chini ya Cestius ambayo Wakristo walitambua kuwa ndiyo onyo la kukimbia. Tito alipowasili kuendeleza vita dhidi ya Yerusalemu katika mwaka wa 70 BK, alianza kwa mazingiro wala hakukoma mpaka Yerusalemu na hekalu vilipoharibiwa. Onyo la Yesu lina hatua mbili. Ya kwanza ni ishara ya kukimbia, na baada ya hayo mateso. Katika utimilifu wa onyo hilo katika karne ya tano na ya sita, Wakristo walijitenga na kanisa la Kirumi lililopotoka kabla ya mwaka 538, ndipo mateso yakaanza.

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

پەولەس بە ڕوونی دەربڕی ئەوە دەکات کە هەموو مێژووی تۆمارکراوی ئیسرائیلی کۆن بۆ ئەوانە نووسراوە کە لە ڕۆژانی دواییدا دەژین، وە هەموو ئەو مێژووانەش نمونە بوون، هەرچەندە وشەی یۆنانی «typos»، کە واتای نمونەکان دەگەیەنێت، لە پێشکەشکردنی کلاسیكی ئەو بۆ ئەم ڕاستییە وەک «ensamples» وەرگێڕدراوە.

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

Kino byosi byosi vyabahikire bo ku bulyo bw’ebyokulabirako; kandi byahandikirwe olw’okutegereza kwaitu, itwe abatuukirweko n’enkomerero z’emirembe. 1 Abakorinso 10:11.

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

Paul ebijjulo mu ssuula ey’ekkumi okuteekawo embeera y’amazima gano si byafaayo bya Isirayiri ow’edda nga yeeyisa mu butuukirivu.

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

Ariko benshi muri bo Imana ntiyabanejejwe na bo; kuko barimbukiye mu butayu. Kandi ibyo byabayeho ngo bitubere urugero, kugira ngo tutararikira ibintu bibi nk’uko na bo babyifuje. Kandi ntimukabe abasenga ibishushanyo, nk’uko bamwe muri bo bari bameze; nk’uko byanditswe ngo: “Abantu bicaye hasi kurya no kunywa, hanyuma bahaguruka gukina.” Kandi ntitugasambane, nk’uko bamwe muri bo basambanye, maze ku munsi umwe hapfamo ibihumbi makumyabiri na bitatu. Kandi ntitukagerageze Kristo, nk’uko bamwe muri bo na bo bamugerageje, bakicwa n’inzoka. 1 Abakorinto 10:5–9.

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

Nkhani yakupatulika ni mbiri yosunga chilungamo ndi chisalungamo cha anthu a Mulungu, koma m’mbiri iliyonseyo, mbiriyo ikadali chithunzi cha anthu a Mulungu akukhala m’masiku otsiriza. Mbiri ya kupanduka ku Minneapolis mu 1888 ndi mbiri ya chisalungamo, ngakhale zimene olemba mbiri a Adventist amanena. Kupandukako kunali kwakukulu kwambiri moti Ellen White anatsimikiza mtima kuchoka pa msonkhanowo, ndipo anangokhalabe chifukwa mngelo anamuuza kuti unali udindo wake kukhala pomwepo ndi kulemba kupandukako, komwe kunali kofanana ndi kupanduka kwa Kora, Datani ndi Abiramu m’mbiri ya Mose. Pa msonkhanowo mngelo wamphamvu wa Chivumbulutso chaputala 18 anatsika, koma uthenga umene anabweretsa unakanidwa.

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

Iyo historia ilifananisha Septemba 11, 2001, wakati majengo makubwa ya Jiji la New York yalipoporomoshwa. Historia hiyo ilijumuisha mswada wa kwanza wa sheria ya Jumapili uliokusudiwa kuwasilishwa na Seneta Blair. Juhudi zake za kulazimisha Jumapili kuwa Siku ya Kitaifa ya Ibada zilishindwa, lakini zilikuwa sehemu ya historia takatifu iliyofananisha siku za mwisho. Mswada wa Seneta Blair ulikuwa onyo la kuukimbia miji. Kabla ya 1888, wakati Dada White aliponena kuhusu ulazima wa kuishi nje ya miji, alinena kwa wakati ujao. Alielekeza kwenye wakati wa karibuni ujao ambapo watu wa Mungu walipaswa kuhamia mashambani. Baada ya 1888, marejeo yote ya Dada White kuhusu ulazima wa kuishi mashambani yaliweka shauri lake katika muktadha kwamba wakati wa kuwa mashambani ulikuwa tayari umefika. Mswada wa Blair mwaka 1888 ulikuwa ishara ya kulazimishwa kwa Jumapili, kama Luka alivyosema, mahali ambapo haikupaswa kuwa. Kulazimishwa kwa Jumapili hakukupaswa kuletwa katika Bunge la Marekani, kwa maana ilikuwa ni kukanusha kanuni ya msingi ya Katiba.

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

Amateka yo mu 1888 yanditswe kugira ngo abe ikigereranyo cy’amateka y’ubuhanuzi yatangiye ku wa 11 Nzeri 2001. Umushinga w’Itegeko rya Blair mu 1888 wagereranyaga Patriot Act yo mu 2001. Wari umuburo wabanje kuza mbere y’ishyirwa mu bikorwa nyir’izina ry’ikimenyetso cy’inyamaswa. Nta muntu n’umwe ukurikira Kristo wari ukwiye kuba atuye mu mujyi nyuma ya 11 Nzeri 2001. Kwari ukugotwa k’ubuhanuzi kwategetse ubwoko bw’Imana guhunga. Kandi nk’uko hariho amategeko abiri yerekeye ku cyumweru ari yo nkingi y’icyitegererezo cy’ubuhanuzi bw’iminsi ya nyuma, nk’uko bigaragazwa n’amategeko yo ku cyumweru ya Roma ya gipagani na Roma ya gikipapa, ayo mategeko yombi yo ku cyumweru abanzirizwa n’umuburo wo guhunga.

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

Awon ti won n jewo pe awon je Seventh-day Adventists, won gbodo mo Ofin Patriot ni ona asotele gege bi ami lati sa kuro ninu awon ilu lo si igberiko ki Ofin Aiku to maa bo laipe de. Ofin Aiku kanna naa ni ami fun agbo miran ti Olorun, awon ti won si wa ninu Babiloni sibẹ, lati sa jade kuro ninu Babiloni ki imuse agbara Ofin Aiku to mu wa sori gbogbo orile-ede de.

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

“Bila Amerika, nchi ya uhuru wa dini, itaungana na Upapa katika kulazimisha dhamiri na kuwashurutisha wanadamu kuiheshimu sabato ya uongo, watu wa kila nchi duniani wataongozwa kufuata mfano wake.” Testimonies, volume 6, 18.

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

Kama vile matumizi ya mara tatu ya Eliya watatu yanavyothibitisha kwamba katika siku za mwisho yapo madaraja mawili ya watu wa Mungu, ndivyo pia matumizi ya mara tatu ya Roma yanavyotambulisha kwamba yapo sheria mbili tofauti za Jumapili. Wale wanaotaka kudai kwamba Marekani ndio wanyang’anyi wa watu wako, na kwa hiyo nafasi ya kinabii ya Marekani ndiyo inayothibitisha maono, hudokeza kwamba sheria ya Jumapili inayokuja upesi nchini Marekani ndiyo chukizo la uharibifu ambalo Kristo alilitaja kuwa onyo kwa watu Wake wakimbie mateso yanayokuja. Wanashindwa kutambua tofauti kati ya mazingiwa, ambayo ndiyo ishara ya onyo ya kukimbia, na mazingiwa ya pili yanayowakilisha wakati ambapo utekelezaji halisi wa sheria ya Jumapili unapoanza mateso ya siku za mwisho. Wanashindwa kushughulikia tofauti iliyothibitishwa juu ya mashahidi wawili kwamba kunapaswa kuwapo sheria mbili tofauti za Jumapili zinazotimiza unabii katika siku za mwisho. Kwa kufanya hivyo wanahoji kwamba sheria ya Jumapili inayokuja upesi nchini Marekani ndiyo onyo linalowakilishwa kama chukizo la uharibifu, lililonenwa na nabii Danieli, nayo ni hivyo, lakini si kama wao wanavyolifafanua.

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

Ngoso ya Sande na Estados Unidos kele ke nde sonikisa ya etonga yankaka ya Nzambi, yina ke mbola na Babilone, ete bakima na ngwisana na yandi. Yo yina, yo kele mpi kebo ya ngoso ya Sande yina ke kwisa, yina ta tiama na makasi na zulu ya bayinsi nyonso.

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

“Amahanga y’amahanga azakurikira urugero rwa Leta Zunze Ubumwe za Amerika. Nubwo ari yo ibanza kuyoboka uwo murongo, nyamara iherezo iryo ari ryo ryose rizagera ku bwoko bwacu mu bice byose by’isi.” Testimonies, volume 6, 395.

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

Bayitwawo kule ukuba umthetho weSonto eUnited States uchonga iUnited States njengomfuziselo omisa umbono wesiprofeto, kodwa ngokomxholo wesilumkiso sokusaba esanikelwa nguKristu, lowo mthetho weSonto umele isilumkiso sehlabathi liphela kubasebenzi beyure yeshumi elinanye sokusaba eBhabheli.

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

Gava Spista White de hişyara revê dibêje, ew mijara yasaya Yekşemê ku hemû cîhanê digire ber dest pêş dixe. Ew tevger bi yasaya Yekşemê li Dewletên Yekbûyî dest pê dike. Ew diyarkirî dike ku yasaya Yekşemê li Dewletên Yekbûyî hişyara zordariya ku tê ye.

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

“Paapa uwekaji wake kautwo mutemo wa Nzambe, kwa amri yenye kulazimisha kuanzishwa kwa upapa, taifa letu litajitenga kabisa na haki. Wakati Uprotestanti utakaponyosha mkono wake kuvuka pengo ili kushika mkono wa mamlaka ya Kirumi, wakati utakapovuka juu ya shimo kuu ili kupeana mikono na uwasiliani-roho, wakati, chini ya mvuto wa muungano huu wa namna tatu, nchi yetu itakapokataa kila kanuni ya Katiba yake kama serikali ya Kiprotestanti na ya kijamhuri, na itakapoweka nafasi kwa kuenezwa kwa uongo na upotovu wa kipapa, ndipo tutaweza kujua kwamba wakati umefika wa utendaji wa ajabu wa Shetani na kwamba mwisho umekaribia.

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

“Umuen uci wa majeshi ya Kirumi ulivyokuwa ishara kwa wanafunzi ya uangamivu wa Yerusalemu uliokuwa ukikaribia, ndivyo uasi huu unavyoweza kuwa ishara kwetu kwamba mpaka wa ustahimilivu wa Mungu umefikiwa, kwamba kipimo cha uovu wa taifa letu kimejaa, na kwamba malaika wa rehema yu karibu kuondoka katika kuruka kwake, asirudi tena kamwe. Ndipo watu wa Mungu watatupwa katika mandhari zile za mateso na dhiki ambazo manabii wamezieleza kuwa ni wakati wa taabu ya Yakobo. Kilio cha wale waaminifu, wanaoteswa, hupanda mpaka mbinguni. Nayo kama damu ya Habili ilivyolia kutoka katika nchi, ziko sauti nazo pia zikimlilia Mungu kutoka katika makaburi ya mashahidi, kutoka katika makaburi ya bahari, kutoka katika mapango ya milimani, kutoka katika vyumba vya chini vya nyumba za watawa: ‘Hata lini, Ee Bwana, mtakatifu na wa kweli, hutahukumu na kulipiza kisasi damu yetu juu ya hao wakaao juu ya nchi?’” Testimonies, juzuu ya 5, 451.

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

خواهر وایت قانون یکشنبه را در ایالات متحده شناسایی می‌کند و آن را به‌عنوان «نشانه‌ای» معرّفی می‌نماید که زمانِ آزمایشیِ ایالات متحده به پایان رسیده است. امّا قوم خدا در دیگر ملّت‌های جهان نیز باید با همین آزمون روبه‌رو شوند. از زمانِ قانون یکشنبه در ایالات متحده تا هنگامی که میکائیل برخیزد و مهلتِ آزمایشیِ بشر بسته شود، دوره‌ای از زمان وجود دارد. هنگامی که آن بسته شود، «فرشتهٔ رحمت پرواز خود را آغاز می‌کند.»