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.

Sister White ategeeza nti etteeka lya Sande erigenda okujja amangu kye ‘akabonero’ akaalabirirwa mu amagye ga Loma bwe gaayetooloola Yerusaalemi mu mwaka ogwa 66, era mu kukola atyo, alambulula ekibiina ky’abalina amaaso agatalaba n’amatu agatawulira.

“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?

Obutaggwawo buli mu maaso gaffe. Ekivumbika kigenda kuggibwawo. Ffe abatudde mu kifo kino ekyenyikivu era eky'obuvunaanyizibwa, tukola ki, era tulowooza ku ki, okutuusa nga tunywerera ku kwagala kwaffe okw'ekwegomba okwewummuza, ng'emmeeme zifiira okutwetooloola? Emitima gyaffe gikakanye ddala? Tetuwulira wadde tetutegeera nti tulina omulimu gw'okukola olw'okununulwa kw'abalala? Baganda bange, muli mu kika ky'abo abalina amaaso ne batalaba, n'abalina amatu ne batawulira? Kya bwereere nti Katonda abawadde okumanya kw'okwagala kwe? Kya bwereere nti abatumidde obulabula oluvannyuma lw'obulabula? Mukkiriza ebitegeezo eby'amazima ag'obutaggwawo ebikwata ku bintu ebigenda okujja ku nsi, mukkiriza nti emisango gya Katonda gibunze ku bantu, era musobola okweyongera okutuula mwerufu, nga mugayaavu, nga temwegendereza, nga mwagala nnyo eby'okwesanyizaamu?

“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.

Kati si kiseera kya bantu ba Katonda okussa emitima gyabwe ku by’ensi, wadde okuterekera mu nsi obugagga bwabwe. Ekiseera tekiri wala, era, ng’abayigirizwa abaasooka bwe baali, tujja okusindikirizibwa okunoonya ekifo eky’obuddukiro mu bifo ebizikiridde era ebitaliimu bantu. Nga bwe okwetooloola Yerusaalemi okw’amagye g’Abaloma kwali akabonero ak’okudduka eri Abakristaayo b’e Buyudaaya, bw’atyo n’okweyambisa obuyinza okw’eggwanga lyaffe mu tteeka eriragira okukaka Ssabbiiti ya Paapa kijja kutubera okulabula. Awo we kijja kubeera kiseera okuleka ebibuga ebikulu, nga twetegekera okuva ne mu bitonotono, tulyoke tubeere mu maka ag’akasirise mu bifo eby’ekyama wakati mu nsozi. Obujulizi, Ekitundu 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.

Etteeka erya Ssande erigenda okujja mangu mu Amerika lye kabonero ak’okulabula (akabonero), ‘okuvayo mu bibuga ebinene, nga mwetegekera okuva ne mu bibuga ebitono, mugende okubeera mu maka ag’ewummuliramu mu bifo eby’ekyama wakati mu nsozi.’ Ab’Adiventisiti ab’e Laodikya tebakitegedde nnyo nti ekizibu ky’etteeka erya Ssande mu Amerika kituukiriza ‘akabonero’ akaayogerwako mu The Great Controversy. Kifaananyizibwa ‘akabonero’ akaali ku ntandikwa y’emyaka esatu n’ekitundu. ‘Akabonero’ akaatuukirizibwa mu kuzingiza okusooka kwa Yerusaalemi okwajja mu mwaka 66, era kakifaananyiriza ‘ekibendera’ ekigulumizibwa ku tteeka erya Ssande erigenda okujja mangu.

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.

Okuzikirizibwa ddala kwa Yerusaalemi kwaatuukirizibwa Titus mu mwaka gwa 70 AD, era okuzingiza kwa Titus kwasookanga kufaananyizibwa mu kuzingiza kwa Cestius mu 66 AD, kubanga Yesu bulijjo alaga enkomerero y’ekintu ng’akifaananyiriza n’entandikwa yaakyo. Kyali kuzingiza okw’entandikwa kwa Cestius kwe kwali "akabonero" ak’okudduka Yesu kye yali awadde, si kuzingiza kwa Titus. Ekimu kyali kuzingiza okw’entandikwa, ekirala kyali kuzingiza okw’enkomerero.

“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.

Tewali Mukristaayo n’omu eyafirira mu kuzikirizibwa kwa Yerusaalemi. Kristo yali abaalabudde abayigirizwa be, era bonna abaakkiriza ebigambo bye baalindirira akabonero akaasubizibwa. “Bwe muliraba Yerusaalemi ekizungiddwa n’eggye,” Yesu n’agamba, “mukitegeere nti okuzikirizibwa kwayo kusemberedde. Awo abali mu Buyudaaya badduke ku nsozi; n’abo abali wakati mwayo bafuuluke okuva mwo.” Lukka 21:20, 21. Oluvannyuma lw’Abalumi abakulirirwa Cestius okuzinga ekibuga, nga tewali abaasuubira ne balekera awo okuziinga, nga buli kimu kiraga nti okukwata ekibuga amangu ddala kyali kisoboka bulungi. Abaali bazingiddwa, nga babuze essuubi ery’okweerwanako n’obuwanguzi, baali kumpi nnyo okwewaayo, omuduumizi w’eggye w’Abalumi lwe yaddira ama ggye ge emabega nga tewali nsonga yonna enaalabika. Naye okusaasira kwa Katonda mu kukulembera ebyo kwali kukwataganya ebintu olw’obulungi bw’abantu be. Akabonero akaasubizibwa kaali kaweebwa Abakristaayo abaali balindirira, era kaakano omukisa ne weebwa eri bonna abaayagala okugondera okulabula kw’Omulokozi. Ebigenda mu maaso byategekebwa mu ngeri nti so si Bayudaaya newakubadde Abalumi baayinza okuziza okudduka kw’Abakristaayo. Cestius bwe yaddira emabega, Abayudaaya ne bava mu Yerusaalemi ne bagoberera eggye lye eriddayo; era ama ggye gombi nga galibidde mu kino, Abakristaayo ne bafuna omukisa ogw’okuva mu kibuga. Mu kiseera kino n’ensi yali yasangulwamu abalabe abandibadde bagezaako okubasanga mu kkubo ne babaziyiza. Mu kiseera eky’okuzinga ekibuga, Abayudaaya baali bakung’aanidde mu Yerusaalemi okukuza Embaga ey’Ensiisira, era bwe bityo Abakristaayo abali mu nsi yonna ne basobola okuwona nga tebatataganyizibwa. Bwe batyo ne badduka amangu ne bagenda mu kifo eky’ebyokwerinda—ekibuga kya Pella, mu nsi ya Perea, emitala wa Yoludaani. 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.

Okwetooloolwa kwa Yerusaalemi okwakolebwa Cestius mu mwaka gwa 66 kwatuukiriza akabonero ak’okulabula Kristo ke yali awandiikidde Abakristaayo b’ebyafaayo ebyo, naye okwetooloolwa kwa Tito mu 70 AD tekwaleeta “akabonero” konna ak’okudduka. Mu kwetooloolwa okwo tewaali Bakristaayo basigadde mu kibuga, era okwetooloolwa okusembayo okwo kwaleeta okuzikirira kwa Yerusaalemi, era mu kuzikirira kwa Yerusaalemi “tewaafa n’omu ku Bakristaayo,” kubanga Abakristaayo baali badduse ku ntandikwa y’ebyafaayo ebyo.

“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.

Eggye ly’Abayudaaya, nga ligobera Cestius n’eggye lye, ne libalumba ku ky’emabega mu bukambwe obwatiisa okubazikiriza ddala. Abaroma baasobola okudda mabega n’obuzibu bungi. Abayudaaya baawonya nga byafiirwa byabwe bitono ennyo, ne baddayo e Yerusaalemi nga basanyuka mu buwanguzi nga beetisse omunyago gwabwe. Naye obuwanguzi buno obw’olabika bwabaletereza bubi bwokka. Ne bubateekamu omwoyo ogw’okunywerera mu kuwakanira Abaroma, ogwaza mangu ennaku ez’etasoboka kuyogebwa ku kibuga ekyasalirwa okuzikirizibwa.

“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.

Obulabe n’ebibonoobono eby’entiisa byagwa ku Yerusaalemi bwe Titus yaddamu okuzingiza ekibuga. Ekibuga kyazingizibwa mu kiseera kya Paasika, ng’obukadde bw’Abayudaaya baali bakuŋŋaanye munda mu lugo lw’ekibuga.

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.

Okuva ku Mbaga ey’Ensiisira mu mwaka gwa 66 okutuuka ku Paska mu mwaka gwa 70, waliwo emyaka esatu n’ekitundu, ekyo mu ngeri y’obunnabbi kiba nga ennaku 1,260. Okuva mu mwaka gwa 66 okutuuka ku 70, Roma ey’Abapagana yayinyagira wansi w’ebigere Awaatukuvu n’eggye, nga bwe kityo ne Roma ey’obwa Papa yayinyagira ekibuga ekitukuvu okumala emyezi 42 okuva mu mwaka gwa 538 okutuuka ku 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.

Naye ekiwalo ekiri ebweru w’ekkalu okireke, tokipima; kubanga kiweebwa eri Ab’amawanga; era ekibuga ekitukuvu balikikanyagira wansi w’ebigere emyezi amakumi ana mu ebiri. Okubikkulirwa 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.

Byombi Loma ey’obupagani ne Loma ey’obupapa baanyirira wansi Yerusaalemi okumala ennaku 1260 (emyaka), bwe kityo ne kiraga nti Loma ey’emulembe guno ejja okunyirira wansi Yerusaalemi ey’omwoyo ey’ennaku ez’enkomerero okumala ekiseera eky’akabonero eky’ennaku 1260. Ekiseera ekyo eky’akabonero kijja kutandika ku tteeka lya Sande eririku okuleetebwa mu bwangu mu United States, bwe kiwundu ekireetera okufa kiwonyezebwa.

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.

Era ne ndaba omu ku mitwe gye nga gwakomereddwa okufa; era ekisago ekyo eky’okufa ne kyawona: ne abantu ab’ensi yonna ne beewuunya ne bagoberera ekisolo. Era ne basinza ejjoka eryaawa ekisolo amaanyi: era ne basinza ekisolo, nga boogera nti, Ani afaanana ekisolo? Ani ayinza okutabaala naye? Era ne muweebwa akamwa akayogera ebigambo ebikulu n’eby’okunyooma Katonda; era ne muweebwa amaanyi okweyongerayo okumala emyezi amakumi ana mu bbiri. Okubikkulirwa 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.

Emyezi amakumi ana mu ebiri egy’ekifananyi egy’okutulugunyizibwa okw’obwapapa gye “essaawa” y’obutabanguko bw’etteeka lya Sande. Eyo “essaawa” etandikira n’ “akabonero” (ekibendera), era emalira ku “obubonero”. “Akabonero” k’ekibendera mu kiseera ky’etteeka lya Sande, kaaleetera Abakristaayo bonna abakyaali mu Babulooni okudduka ne baddukira ku Lusozi Olutukuvu olw’ekitiibwa olugulumiziddwa (olutumbiddwa waggulu) okusinga obusozi obulala.

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.

Era mu nnaku ez’oluvannyuma kijja kubeerawo nti olusozi olw’ennyumba ya Mukama lunaasimbibwa ku ntikko z’ensozi, era lunaatukuzibwa okusinga obusozi; era amawanga gonna galikulukuta okutuuka gyalwo. Era abantu abangi baligenda ne bagamba nti, Mujje, tugende waggulu ku lusozi lwa Mukama, eri ennyumba ya Katonda wa Yakobo; era anaatuyigiriza amakubo ge, era tunaatambulira mu njira ze: kubanga mu Sayuni mwe munaava etteeka, n’ekigambo kya Mukama kuva mu Yerusaalemi. Isaaya 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.

Okudduka okuva mu bibuga olw’ekiragiro ekiwaliriza okusinza ku Ssande kwafaananyizibwa ne kudduka kw’Abakristaayo mu mwaka gwa 66, era ne kudduka kw’ekkanisa mu mwaka gwa 538 bwe yadduka n’eyingira mu ddungu.

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.

Ate omukazi n’adduka n’agenda mu ddungu, gy’alina ekifo ekyategekeddwa Katonda, nga alissibwa eyo ennaku 1,260. Okubikkulirwa 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.

Okuzikirizibwa kwa Yerusaalemi okuva ku lusegere olwasooka okutuuka ku lusegere olwasembayo kwamala emyaka esatu n’ekitundu, naye obubaka bw’okulabula ku kuzikirizibwa okujja bwawaebwa okumala emyaka musanvu, emyaka esatu n’ekitundu nga tannaba kutandika olusegere olwasooka n’emyaka esatu n’ekitundu oluvannyuma lw’olwo.

“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.

Obunnabbi bwonna Kristo bwe yawa ebikwata ku kuzikirizibwa kwa Yerusaalemi byatuukirizibwa ddala, buli kigambo. Abayudaaya baalabira ddala amazima g’ebigambo bye eby’okulabula: “Ekipimo kye mupima, kye munaapimirwako nate.” 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.

Obubonero n’eby’amagero byalabika, nga byalabula ku masiwa n’okuzikirira ebyali bigenda okujja. Mu ttumbi ly’ekiro ekitangaala ekitali kya bulijjo kyayaka ku Yeekaalu n’ekyoto. Ku bire, enjuba bw’eserengeta, baafaananyizibwa amagaali ag’omu lutalo n’abalwanyi nga beekuŋŋaanya okulwana. Abakabona abaali baweereza ekiro mu Watukuvu baatya nnyo olw’amaloboozi ag’ekyama; ensi ne yakankana, era amaloboozi amangi gaawulirwa nga gekaaba nti: ‘Tuvemu wano.’ Omulyango omukulu ogw’ebuvanjuba, ogwali muzito nnyo okutuusa nga okuguggalawo kwaali kusoboka katono ne mu bantu amakumi abiri, era ogwali gukakasiddwa n’emiggo minene gy’ebyuma egyali gikasiddwa nnyo mu mayinja amagumu ag’awansi, ne guggulawo mu ttumbi ly’ekiro, nga tewali kintu kilabika ekikikozezza.-Milman, The History of the Jews, book 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.

Mu myaka musanvu omusajja yayongeranga okutambula waggulu ne wansi mu nguudo za Yerusaalemi, ng’alangirira ennaku ezali zigenda okujja ku kibuga. Emisana n’ekiro yayimbanga oluyimba lw’okukungubaga olukambwe nti: ‘Eddoboozi okuva mu buvanjuba! eddoboozi okuva mu bugwanjuba! eddoboozi okuva mu mpewo ennya ez’ensi! eddoboozi erirwanyiza Yerusaalemi n’ekyekaalu! eddoboozi erirwanyiza abawasa n’abagole! eddoboozi erirwanyiza abantu bonna!’—Ibid. Omuntu ono ey’ewuunyisa yateekebwa mu kkomera era n’akubwa emiguwa, naye tewava mu kamwa ke kwemulugunya kwonna. Bwe yanyoomebwa ne yavumibwa, n’addamu kyokka nti: ‘Kabi, kabi eri Yerusaalemi!’ ‘kabi, kabi eri abatuuze baayo!’ Okukaaba kwe okw’okulabula tekwakkoma okutuusa lwe yattibwa mu kuzingizibwa kwe yali yakalabula edda. 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.

Okuzikirizibwa okw’enkomerero kwa Yerusaalemi ennyini mu mwaka gwa 70 kwakulemberwamu “obubonero n’ebyamagero” ebyategeeza “akabi n’okuzikirira.” Obubonero obw’okulabula bwalabikira okumala emyaka esatu n’ekitundu nga tekunnabaawo okwetooloola okwasooka, era ne mu myaka esatu n’ekitundu egyakulembedde okuzikirizibwa. “Obubonero” (mu bungi) obwalaga okuzikirizibwa okwali okusembera te bwali “bubonero” bw’okulabula okudduka, wabula bwali okulangirirwa okw’okuggwawo okumpi kwe kiseera eky’okugezesa.

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.”

Mu kukandagirwa kwa Yerusaalemi ey’omu mwoyo okuva mu 538 okutuuka mu 1798, "akabonero" ak’okulabula okudduka, kaali mu kiseera lwe "ennyinyala ey’obuzikiriza" yalabikira, lwe "omusajja ow’ekibi" "yabikkulibwa," ng’ali "omwana w’okuzikirira; alwanyisa era yeegulumiza ku buli ekituumibwa Katonda oba ekisinzibwa; okutuusa n’okutuula mu yeekaalu ya Katonda ng’ali Katonda, yeeyolesa ng’ali Katonda."

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.

Awo bwe muliraba ekivume eky'okuzikiriza, ekyogerwa Danyeri nnabbi, nga kiyimiridde mu kifo ekitukuvu, (asomayo ategeere.) Matayo 24:15.

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

Abakristaayo ab’omu kiseera ekyo bwe baategeera “akabonero” ako, ne badduka mu ddungu okumala emyaka 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.

Kyetaagisa okulwanagana okw’amaanyi ennyo eri abo abaali baagala okubeera abeesigwa okuyimirira obunywevu nga beewakanya obulimba n’ebikolwa eby’ekivume ebyali byekisizza mu byambalo by’obusaserdooti ne bijingizibwa mu kkanisa. Bayibuli teyakirizibwanga nga ye kipimo ky’okukkiriza. Enjigiriza ey’eddembe ly’okusinza yatuumibwanga obujeemu, era abagiwagira baakyayibwanga ne bayigganyizibwanga.

“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.

Oluvannyuma lw’olutalo oluwanvu era olukambwe, abatono abeesigwa baasalawo okumalawo obumu bwonna ne kkanisa eyava mu mazima singa yakyegaana okwejjamu obulimba n’okusinza ebifaananyi. Baalaba nti okwawukana kyali kyetaagisa ddala singa baali bagenda okugondera Ekigambo kya Katonda. Tebaayasobola kugumiikiriza ensobi ezitta emyoyo gyabwe, era ne bateekawo ekyokulabirako ekyanditeeka mu kabi okukkiriza kw’abaana baabwe n’abaana b’abaana baabwe. Okukakasa emirembe n’obumu, baali bategefu okuleka ebimu byonna nga bikyatambulira mu bwesigwa eri Katonda; naye baategeera nti ne mirembe gyokka gyandiba giguzibwa mu bbeeyi ennyo singa kyetaagisa okuwaayo emisingi. Singa obumu bwayinzibwa kufunibwa bwokka nga bakendeezza ku mazima n’obutuukirivu, kale wabeewo enjawulo, era ne olutalo. 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.

Nga tusemberera enkomerero y’emyaka 1,260 egy’okubonyaabonyezebwa okw’obupapa, waaliwo 'obubonero' (bingi), era nga bwe kyali ne 'obubonero' ku nkomerero y’ennaku 1,260 mwe Roma ey’obpagani yayinnyirira Yerusaalemi ey’omubiri; 'obubonero' obwo te bwali bubonero obw’okudduka.

“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.’

Omulokozi awa obubonero bw’okukomawo kwe, era n’okusingawo, ate ateekawo ekiseera we gunaalabikira obubonero obwasooka ku bino: ‘Amangwago oluvannyuma lw’okubonaabona kw’ennaku ezo enjuba eneekizikizibwa, n’okwezi tekujja kuwa kumurika kwakwo, n’emmunyeenye zijja kugwa okuva mu ggulu, n’amaanyi ag’omu ggulu gunaanyogoga: ate olwo obubonero bw’Omwana w’Omuntu bunaalabikira mu ggulu: era olwo ebika byonna eby’ensi binaakungubaga, era banaalaba Omwana w’Omuntu ng’ajja ku bire by’eggulu ng’alina amaanyi n’ekitiibwa ekinene. Era alisindika bamalayika be n’eddoboozi eddene ly’ekkondeere, ne bakuŋŋaanya abalonde be okuva mu mpewo ennya, okuva ku nkomerero emu ey’eggulu okutuuka ku nkomerero endala.’

“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.

Mu nkomerero y’okutulugunyizibwa okunene okw’Abapapa, Kristo yategeeza nti enjuba erizikizibwa, n’omwezi t’anaawaayo okutangaala kwe. Oluvannyuma, emmunyeenye zirigwa okuva mu ggulu. Era agamba nti, ‘Muyige ekifaananyi ku mutini; ettabi lyagwo bwe liba nga likyali lubisi ne lileeta amalagala, mumanya nti ekiseera ky’obugumu kiri kumpi: bwe kityo nammwe, bwe mulaba ebintu bino byonna, mumanye nti Ali kumpi, ddala ku miryango.’ Matayo 24:32, 33, mu mabbali.

“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 awadde obubonero bw’okukomawo kwe. Ategeeza nti tuyinza okumanya bw’ali kumpi, w’ali ku mulyango. Agamba ku abo abalaba obubonero buno nti, ‘Ekika kino tekiriggwa, okutuusa ebyo byonna binaaba bituukiriziddwa.’ Obubonero buno bulabise. Kati tumanyi ddala nti okukomawo kwa Mukama kuli kumpi. ‘Eggulu n’ensi biriggwa,’ bw’agamba, ‘naye ebigambo byange tebiriggwa.’ 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.

Mu nkomerero y' "emyaka esatu n'ekitundu egy'okusambagulibwa kwa Yerusaalemi" nga kukolebwa Roma ey'Abapapa, waabangawo olunyiriri lw' "obubonero" olw'alaga okujja kwa Kristo era ne luleeta okutandika ebyafaayo by'Abamillerite. Ebyafaayo by'Abamillerite binaaddamu okuddirirwamu okutuuka ku nnyukuta mu nnaku ez'enkomerero. "Obubonero" obwo obwaalabika ku "nkomerero y'okutulugunyizibwa okukulu okw'Abapapa", bwakiikirirwa mu "bubonero" obwaalabika ku nkomerero y'emyaka esatu n'ekitundu egy'okusambagulibwa kwa Yerusaalemi okuva mu mwaka 66 okutuuka mu 70, nga kukolebwa Roma ey'Abapagani. Kale, nga tusinzira ku bajulirwa babiri, wanaabangawo "akabonero" ka "endera" eyimusibwa waggulu mu ssaawa y'ekikankano ekinene, akabonero ak'okulabula okudduka, mu byafaayo bya Roma ey'omu biro bino; era wanaabangawo ne "bubonero" mu bungi obubaawo ku nkomerero y'ebiro by'okutulugunyizibwa kwa Roma ey'omu biro bino mu nnaku ez'enkomerero.

We will continue this study in the next article.

Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.

“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).

Soma essuula eya 21 mu Luka. Omwo Kristo awa obulabula nti, 'Mwekuume mmwe, muleme okubeera nga mu kiseera kyonna emitima gyammwe ne gisukkirwamu obuzito olw'okulya ennyo, n'okutamiira, n'okweralikirira kw'obulamu buno, ne bwe kityo olunaku olwo ne lubasisinkana nga temululabudde. Kubanga lulijja nga musibe ku bonna abatuula ku maaso g'ensi yonna. Noolwekyo mulindenga era musabenga bulijjo, mulyoke mubalibwe abasaanira okuwona bino byonna, ne muyimirire mu maaso ga Mwana w'Omuntu' (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.

"Obubonero bw'ebiro butuukirizibwa mu nsi yaffe, naye amakanisa mu bungi galabika nga gasinzira. Tetufune kulabula ku ebyo bye bayitamu abawala abasirusiru, bwe waaliwo okukaaba nti, 'Laba, omugole ajja; muve mugende okumususinkana,' ne basanga nga tebalina mafuta mu ttabaaza zaabwe? Era nga bagenda okugula amafuta, omugole n'ayingira ku mbaga y'obugole wamu n'abawala ab'amagezi, n'oluggi ne luggibwa. Bwe baatuuka abawala abasirusiru ku kifo ky'embaga, ne baweebwa okugaana okw'atasuubirwa. Omukulu w'embaga n'alangirira nti, 'Simanyi mmwe.' Ne basigala bayimiridde ebweru mu luguudo olutaliimu bantu, mu kizikiza eky'ekiro." Manuscript Releases, voliyumu 15, 229.