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.

Sista White tero cik me Ceng Abicel ma bino macok coki calo ‘alama’, ma gigoyo calone ki lweny pa Loma ma gitingo Yerusalem i mwaka 66; kare otimo mano, en nyutu dul acel pa jo ma wanggi tye ento pe gineno, ki litgi tye ento pe gwinyo.

“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?

Kare ma pe giko tye i anyim wa. Lapok obino kwoyo woko. Wa ma wan tye i kabedo man ma cwer cwinya ki tutwal, ngo ma wan tye katico, ki ngo ma wan tye paro, ni wa wamo mito bedo ma yot pa wa keni keken, kun cwinyo tye ka bale woko i tung’ wa? Cwinya wa otyeko bedo cok woko? Pe wa twero neno onyo ngeyo ni wa tye ki tic me timo pi gwoko kwo me ngat mapat? Lawi wa, bin i dul pa jo ma ki wang pe neno, ki wi pe winyo? Obedo pi nono ni Lubanga omiyu ngec me mit ne? Obedo pi nono ni omweyi lamal i mede ki mede? I geno wac me ada matwal pi gin ma obino obutu i piny, i geno ni kec pa Lubanga tye kacongo i wi jo, kadi pe, itwero pud bedo ki yot, lego, pe ki paro, ki mito yegi?

“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.

Pe obedo kare kombedi pi jo Lubanga me keto cwinya gi i dunya, onyo me gwoko rwatte megi i dunya. Kare pe bor woko, ka, calo latic pa acaki, wa bi yubu me yaro kabedo me dugo i kabedo ma ocobo ki ma keken. Macalo ka lwak me Roma oguro Yerusalem ne obedo lanyut pi pajol bot jo Kristo ma i Yudea, kamano bene, ka piny wa opongo twero me cwalo cik me yubo Sabat pa Papa, obed ciko bot wa. En dong obedo kare me weko tauni madit, pi weko bende tauni matidi, wek wa bed i ot me coro i kabedo ma ocobo ki ma keken i tung got-got. Testimonies, volumu 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.

Cik me Sunday ma ka bino cok i United States me Amerika, obedo nyutu me gengo (aloka), ‘me weko ki dul me piny madit, ka me rwatte pi weko ki dul me piny matidi pi bedo i gang me kuc i kabedo ma kigingo ki dano i tung got.’ Adventism me Laodicea pe ngeyo tutwal ni peko me cik me Sunday ma i United States me Amerika, tyeko ‘aloka’ ma kiloko konye i The Great Controversy. Kiketo calo ‘aloka’ ma i cako me higa adek ki abar. ‘Aloka’ ma otumore i gengo me acel me Jerusalem, ma obinore i higa 66, ki obedo cal pi ‘bendera’ ma kikwanyo malo i cik me Sunday ma ka bino cok.

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.

Titos otyeko balo ma acel keken pa Jerusalem i mwaka 70 AD, kede gamo pa Titos ne pwod nyutore i gamo pa Cestius i mwaka 66 AD, pien Yesu kare ducu nyutu agiki pa gin ki cako pa gin. Gamo me cako pa Cestius en aye "alama" me gwec woko ma Yesu omiyo, pe gamo pa Titos. Acel obedo gamo me cako, en mukene obedo gamo me agiki.

“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.

Pe jo-Kirisitiani acel mo keken othe i balo pa Jerusalem. Kristo omiyo jopuonjgi lwak, ki jo weng ma gigeno lok pa En giyaro alama ma kiwaco konye. ‘Ka uneno Jerusalem ma kikur ki jong lweny,’ Yesu owaco, ‘dong ngete ni bal pa iye tye macok. I kare meno, jo ma tye i Yudea obed giwot i got; ki jo ma tye i iye piny obed gikweyo woko.’ Luka 21:20–21. I cen ma Jo Romu labongo Cestius kityeko kiguro Jerusalem ki jolweny, giweko kwer woko peya, ka gin weng onongo nyuto ni romo golo kombedi. Jo ma kigurogi, ka pe ki gen i twero me gengo lweny ma loyo, onongo gityeko bedo macok me pye, ka lami lweny madit pa Romu odwogo kwalo jolweny pa en woko labongo pe tye lok mo peya ma romo nyuto. Ento kica ki bedo me Lubanga ociko tim weng pi ber pa jogi. Alama ma kiwaco konye kityeko omiyo jo-Kirisitiani ma onongo tye ka kuro; koro mere omiyeo pi jo weng ma bamit me winyo lwak pa Waruwa. Kit me tim kiciko ne kam ma pe Ayahudi, pe bende Jo Romu, nyalo ogeng dwogo pa jo-Kirisitiani. Ka Cestius odwogo, Ayahudi omuko ki Jerusalem gicoyo dul pa jolweny pa en ma gineno ni gitye ka dwogo; ki ka dul lweny aryo tye ka tic maber kamano, jo-Kirisitiani onongo gityeko mere me aa woko ki dul-ot. I kare man piny bende kityeko yeko pa lutegi ma onongo gibitamo me kwanyo gi i wot. I cawa me kwer, Ayahudi onongo gibicoko i Jerusalem me medo Feast of Tabernacles, ki kamano jo-Kirisitiani i piny weng onongo ginyalo dwogo pe ngat obane gi. Pe ki dwon, gicel woko i kabedo ma ber ki gengo—gweng Pella, i lobo Perea, agiki me Jordan. 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.

Gudo ma Cestius otimo i Jerusalem i mwaka 66 opongo “alama me ciko” ma Kirisito oketo i coc pi jo-Kirisito me kare meno; ento gudo pa Titus i mwaka 70 AD pe omiyo “alama” mo pi ceto woko. I gudo meno pe onongo obedo jo-Kirisito mo i Jerusalem, kede gudo me agiki meno omiyo kwanyo woko Jerusalem; kendo i kwanyo woko pa Jerusalem, “jo-Kirisito acel peke oneg woko,” pien jo-Kirisito gi ceto woko dong i cako pa kare meno.

“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.

Lwak pa Yahudi, kun gi luwo Cestius ki lwak pa en, gigamo i ngetgi ki matek madwong ma nyutu ni gubalo gi piny weng. Ki peko madwong keken jo Loma otyeko dwogo woko. Jo Yahudi ogol pi angec pe gi nwongo bal, kadong ki puc me lweny gidwogo ki loyo i Jerusalem. Ento loyo ma onen calo ber man okelogi peko keken. Omiyogi dwon me bedo dwong-lac i kobo bot jo Loma, ma cito yot otyeko kelo peko ma pe twero loke bot poto ma ki yubu ne me obale.

“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.

Peko ma matek ne okworo Jerusalem, ka Titus dok ocako kengo pa Jerusalem. Jerusalem ne kengi i kare me Pasika, ka milioni me jo Yudaya gubung i iye caka pa Jerusalem. 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.

Caki ki Cer me Tabanako i higni 66, dong aa i Pasika i higni 70, tye higni adek ki kal, ma i poro obedo ceng 1260. I higni 66–70, Loma me pagani ogolo cinge icom ot pa Lubanga ki lwak, kaka Loma pa Papa bene ogolo cinge icom poto maleng pi dwe 42 i higni 538–1798.

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.

Ento bar ma i woko pa ot pa Lubanga, wee woko; pe i pimo ne; pien kimiyo ne bot jo me lobo. Ci gin biketo gweng maleng i piny ki cinggi pi dwe 42. Revelation 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.

Roma me lajwok ki Roma me Papa gi ocweyo Yerusalem piny pi nino 1,260 (higa), kono man nyutu ni Roma me kare ma kombedi biro cweyo piny Yerusalem me cwinya me nino me agiki pi kare me alama me nino 1,260. Kare me alama en biro cako ikare me cik me Sunday ma bino con i United States of America, ka lwak ma kelo tho ogonyo.

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.

Aneno wi pa en acel calo ma kilwate i tho; kede lwat pa en me tho ocobo; piny weng oyamo, gi lubo lam eno. Kede gi yweyo nyoka madwong ma omiyo lam eno teko; kede gi yweyo lam eno, ginywako ni, “Nga calo lam eno? Ng’a ma twero cako lweny ki en?” Kede kimiyo ne dho ma waco gin madwong ki makufuru; kede kimiyo ne teko me mede dwe 42. Revelation 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.

Dwe 42 me alama me kwero pa Paapa obedo “cawa” pa pire tek pa cik me Sunday. “Cawa” en cako ki “alama” (bendera), ki tyeko ki “alama mapol”. “Alama” pa bendera i cik pa Sunday, bino miyo Jo-Kirisitiani mo keken ma poko tye i Babilon weko Babilon ka giceti i got maler ma lagwok, ma kityeko yweyo malo i tung gode mukene.

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.

I kare me agiki obedo ni, got me ot pa Rwot bi kete tek i wi got, ci bi malo maloyo got; ci kabila weng gibilor bot en. Jo mapol gibiwot ci gibiwaco ni, “Bin, wot wa malo i got pa Rwot, i ot pa Lubanga pa Yakobo; en obimiyo wa ngeyo i yore pa en, ci wabiwot i yo pa en; pien cik bi aa ki Ziyon, ci lok pa Rwot bi aa ki Yerusalemu.” Yesaya 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.

Garo ki bot buga ikare ma cik ma kelo teko me lamo pa Sande otime, onongo nyutu ne ki aryo: garo pa Kristiani i mwaka 66, kacel ki garo pa Kanisa i mwaka 538 ma ogaro i wigweng.

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.

Dako eno olimo woko i thim, ma i kany tye kabedo ma Lubanga ocobo pi iye, me gimi iye chiemo kany pi nino alufu acel, mia aryo ki pier abicel. Revelation 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.

Poto pa Yerusalemu, ki i gamo me acel nyaka i gamo me agiki, otime i kare me mwaka adek ki dwe abicel; ento ngec me ciko pi poto ma obino ne gicwalo i kare me mwaka abicel aryo, mwaka adek ki dwe abicel i anyim gamo me acel ki mwaka adek ki dwe abicel i lacen.

“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.

Lok weng ma Kricito oworo pi balo Yerusalem otimo pire keken calo kit ma owaco. Jo Yahudi gineno atir pa lok pa En me ciko: “Ki pimo ma ipimo kwede, bipimo bot in dok bene.” Matayo 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.

Gin me nyutu ki tim me rwom onyutu, ma gikwanyo peko ki opoto. I wang cing, lare ma pe kit lobo ogolo lelo i tung me tempu ki alita. I lwit, i kare me ceng poto, onwongo nen koc ki laco lweny ma gicoko pi lweny. Jadolo ma gitiyo i cing i kabedo maler gicoyo cwinya pi dwon ma pe ngene; piny ororo, ki dwon mapol onwongo winyo giyaro ni: ‘Wa wot woko ki kany.’ Laro madit me tung otur, ma dwong tutwal nyo ngat abicel pe romo cego, ki ma gityeko gwego ki latiang me ayironi madongo atata ma kityeko yerone tutwal i piny me kidi ma matek atata, oyabo pire keken i odilo cing, labongo ngat mo ma nen. -Milman, The History of the Jews, buk me apar adek.

“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.

"Pi mwaka abicaryo, dano acel mede owoto ki dwogo i yo pa Jerusalem, ka opako peko ma obino i bot kabedo. I cawa ki i otum, oyero yer me kwac ma matek-matek: 'Dwon ma aa ki East! Dwon ma aa ki West! Dwon ma aa ki yamo angwen! Dwon i kom Jerusalem ki i kom ot pa Nyasaye! Dwon i kom lami nyako ki i kom dako me kwo! Dwon i kom jo weng!'—Ibid. Ngat man ma pe rwate oketi iye i cell ki okwero iye; ento pe owaco lok me yaro. I yaro ki kweri, odwoko keken ni: 'Peko, peko i Jerusalem!' 'Peko, peko i jo ma obedo iye!' Yub me gonyo pa iye pe ocung nyaka kwo pa iye otyeko woko i gengo ma onongo owaco tye ka bino." 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.

I anyim pa poto ma ogiko pa Jerusalem ma adada i mwaka 70, onongo tye “alama ki cakitam” ma ginyutu ni “peko ki giko” tye ka bino. Alama me koko onongo ginyutu pi mwaka adek ki nus i anyim yaro me acel, kede pi mwaka adek ki nus ma okelo poto. Alama (mapol) ma ginyutu poto ma bino pe obedo “alama” me koko me ngwec, ento obedo pwalo ni giko me cawa me temo dong tye nining.

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.”

I kare me goyo i tino piny Jerusalem me Liel, cok ki 538 dok i 1798, “alama” me ciko pi ngwec ne en obedo eni: “tim me kwer ma kelo lacer”—ka “ngat me richo” nonge piny calo “wod me lacer”; ma ogonyo ki yiko pire malo i wi gin ducu ma kicako ni Lubanga onyo gin ma kipako; nyaka, calo Lubanga, obedo i Ka pa Lubanga, nyutu pire keken ni en Lubanga.

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.

Ka dong un bineno kwero me balo, ma Lakwena Daniel owaco pi en, matye ka ocung i kabedo maler, (ngat mo ma okwano, obed ongeyo.) Matayo 24:15.

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

Ka Jokristo ma i kare pa historia meno gineyo “alama” meno, gikworo kene i cogo pi higa 1,260.

“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.

Obedo myero lweny ma matek pi jo ma goba me geno me bedo tek ikom lok ma pe atir ki gin ma rac tutwal ma kiyiko gi i gudi pa lapriest kiyabo gi i kanisa. Baibul pe kigamo calo cik me geno. Pwony me rwate me dini kiyaro ne heresia, ka jo ma gwoko ne kicemo gi ki kigengo gi.

“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.

Bang lweny ma tutwal ki ma tek ma otime pi kare madwong, jo manok ma winyo maber gicimo wii me kwanyo woko rwom weng ki kanisa ma opoto woko ki adiera, ka con pe oyweko pire keken woko ki bwola ki yero cal. Gineno ni kwanyo woko obedo mite ma pire tek ka gubedo winyo Lok pa Lubanga. Pe gitemo weko bal ma rwako kwo pa cwinye gi, ki keto rwome me timo ma bino kelo balo i geno pa lutino gi ki pa lutino me lutino gi. Me gwoko kuc ki rwom maber gubedo otum me golo cing i gin weng ma rom ki bedo tigi i kom Lubanga; ento gineno ni kuc keken bene obed ma kicayo tutwal ka kikeko ter. Ka rwom romo gwokore keken ka ki cako cwalo adiera ki twero maber, dong obed poto, kadi lweny. 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.

I dogo bot agiki me mwaka 1260 me lubo pa Paapa, tye ne 'alama' (mapol), ki calo 'alama' ma i agiki me nino 1260 ma Ruma ma pe onongo obedo Kristiani ogoyo Yerusalem ma pire tek ki tiendgi; 'alama' meno pe ne alama me wayo woko.

“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.’

Mwokozi omiyo alama pi bino ne, kede dok loyo man, en oketo kare ma alama ma acel i magi bi nange: ‘Ka dong lacen ki caa ma pire tek pa ceke meno, ceng bi butu, ki dwe pe bimiya liel ne, kede kete me polo bi pobo ki i polo woko, ki twero me polo bi yogyogi; ci dong alama me Wod Dano bi nange i polo; ci kaka weng me piny bi guro cwinya, ci gubineno Wod Dano obino i luny me polo ki twero ki dwong madit. En bicwalo malaika ne ki dwon madit me opuk, ci gi bicoko jo ma oyere ne ki i yamo angwen, ki i tung acel me polo okato i tung moko.’

“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.

I agiki me kwero madit me Paapa, Khristo owaco ni, ceng bi but, ki dwe pe bi weko lamerne. Ki dong anyim, nyota bi cwur ki polo. Kede owaco ni, ‘Pwonu lok me parable ki yā me fig; ka kar yā tye malak, ka kicako yie, un ngeyo ni summer tye macek: calo kamano bende un, ka unubineno gin weng man, ngeyo ni En tye macek, pud i wang bur.’ Matayo 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.

“Kristo omiyo alama me bino pa en. En owaco ni watwero ngeyo kare ma en tye piny, dok bene i wang ot. En owaco ikom jo ma neno alama man: ‘Jo me kare man pe bibiwoko nyaka gin weng man opongo.’ Alama man dong onen. Kombedi dong wa ngeyo adada ni bino pa Rwot tye piny. ‘Polo ki piny bibiwoko,’ en owaco ni, ‘ento lok me an pe bibiwoko.’” 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.

Kare ma “higa adek ki abicel me kweyo piny Jerusalem ki Rumi me Paapa” tye ka tyeko, ne nitye “lamal” mapol, ma ginyutu bino pa Kristo kede omiyo cako kare me Millerite. Kare me Millerite bino dwogo i kit acel acel, ki lok weng, i cawa me agiki. “Lamal” meno, ma gineno i “tyeko me lalar madit me Paapa,” ne bene gicalo ki “lamal” ma gineno i kare me tyeko me higa adek ki abicel me kweyo piny Jerusalem, aa ki higa 66 dok i 70, ki Rumi ma pe yero Lubanga. Erwate, ki rito lamony aryo, bino bedo “lamal” pa “ensign” ma kiyaro malo i cawa me “earthquake” madit, ma obedo lamal me ciko me jar woko i kare me Rumi ma kombedi; kede bene bino bedo “lamal” mapol ma bino time i tyeko me kare me lalar pa Rumi ma kombedi i cawa me agiki.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

“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).

Kwan chapita me apar aryo acel me Luka. I kany, Kristo omiyo ciko ni, “Gwoku pire kene, ka i kare mo keken cwinya un opong ki camo mapol, ki geny me pi me kong’o, ki paro me kwo man; ci dwe eno obino bot un ka pe unonge. Pien calo mato, obino bot jo weng ma gubedo i wang piny weng. Omiyo bedu i nining, ci lepuru kare weng, omio kipimo ni yin mit me wot woko ki gin weng man, ki me cung i wang Wod Dano” (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.

Cal me kare tye ka cikore i piny wa; ento kanisa mapol ki nyutu calo gibedo ka nining. Pe wa romo gwoko cing ki lobo ma otime bot nyako ma pe tye ki ngec, ma ka lwit me waco obino ni, ‘Nen, Lami obino; wu wut i woko me tem kwede,’ gi onongo gineno ni pe gitye ki yoo i lampu gi? Kacce gi ceto me ayo yoo, Lami ocweo i ceme me kwer ki nyako ma tye ki ngec, ci bur oloro. Ka nyako ma pe tye ki ngec otyeko oa bot ot me ceme, gi oywoko gi ki gamo ma pe gineno. Won ceme owaco ni, ‘Pe angeyo wun.’ Gin gicwe i woko i yo ma peke ngat, i geng me otum. Manuscript Releases, volume 15, 229.