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.

Mushiki White agaragaza ko itegeko rya Dimanche rigiye kuza vuba ari ryo “kimenyetso,” cyagereranyijwe n’ingabo z’i Roma zagose Yerusalemu mu mwaka wa 66, kandi mu kubigenza atyo, akagaragaza itsinda rifite amaso ritareba, n’amatwi atumva.

“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?

“Iteka riri imbere yacu. Umwenda ugiye gukurwaho. Twebwe turi muri uyu mwanya ukomeye kandi w’inshingano, ni iki dukora, ni iki dutekerezaho, ku buryo twizirika ku rukundo rw’ubwikunde rwo gukunda kwiberaho mu bworoherane, mu gihe imitima y’abantu irimbuka idukikije? Mbese imitima yacu yarabaye ibamba rwose? Ntitwashobora se kumva cyangwa gusobanukirwa ko dufite umurimo wo gukora wo gukiza abandi? Bene Data, mbese muri abo bafite amaso ntibabone, kandi bafite amatwi ntibumve? Mbese ni ubusa ko Imana yabahaye kumenya ubushake bwayo? Mbese ni ubusa ko yabohereje umuburo ukurikiye undi? Mwizera amagambo y’ukuri kw’iteka ryose yerekeye ibigiye kuza ku isi, mwizera ko imanza z’Imana zimanitse hejuru y’abantu, maze mugakomeza kwicara mwiberaho mu mutekano, muri abanebwe, batitaye ku byo bakwiriye kwitaho, kandi bakunda ibibanezeza?”

“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.

“Ubu si igihe noneho kugira ngo ubwoko bw’Imana bushinge ibyifuzo byabwo ku isi cyangwa ngo bubike ubutunzi bwabwo mu isi. Igihe ntikiri kure, ubwo, nk’uko byagendekeye abigishwa ba mbere, tuzahatirwa gushaka ubuhungiro ahantu hameze ubutayu kandi hitaruye. Nk’uko kugotwa kwa Yerusalemu n’ingabo z’Abaroma kwabaye ikimenyetso cyo guhungira kure ku Bakristo b’i Buyuda, ni ko no kwihesha ububasha kw’ishyanga ryacu mu itegeko rishyira mu bikorwa isabato ya papa bizatubera umuburo. Icyo gihe ni bwo bizaba ari igihe cyo kuva mu migi minini, twitegura kuva no mu mito tukajya kuba mu ngo zitaruye, ahantu hihishe mu misozi.” Testimonies, volume 5, 464.

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

Itegeko ry’umunsi w’Icyumweru rigiye kuza vuba muri Leta Zunze Ubumwe z’Amerika ni ikimenyetso cy’imbuzi (ikimenyetso), “cyo kuva mu migi minini, mu rwego rwo kwitegura kuva no mu migi mito mujya mu ngo zitaruye ahantu hihishe mu misozi.” U-Adiventisime wa Lawodikiya ahanini ntumenya ko ihurizo ry’itegeko ry’umunsi w’Icyumweru muri Leta Zunze Ubumwe z’Amerika risohoza “ikimenyetso” kivugwa mu gitabo cyitwa The Great Controversy. Cyashushanyijwe mbere n’“ikimenyetso” cyo ku ntangiriro y’iyo myaka itatu n’igice. “Ikimenyetso” cyasohoye mu kugotwa kwa mbere kwa Yerusalemu kwabaye mu mwaka wa 66, kandi gishushanya “ibendera” rizamurwa ku itegeko ry’umunsi w’Icyumweru rigiye kuza vuba.

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.

Kurimburwa nyakuri kwa Yerusalemu kwakozwe na Tito mu mwaka wa 70 nyuma ya Kristo, kandi kugotwa kwa Tito kwari kwabanje kugereranywa n’ugotwa kwa Cestius kwabaye mu mwaka wa 66 nyuma ya Kristo, kuko Yesu ahora yerekana iherezo ry’ikintu akarikoresheje intangiriro y’ikintu. Ugotwa kwa Cestius kwabaye mbere ni ko kwari “ikimenyetso” cyo guhunga Yesu yari yaratanze, si ukugotwa kwa Tito. Kumwe kwari ukugotwa kwabaye mu ntangiriro, ukundi kukaba ukugotwa kwabaye ku iherezo.

“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.

“Nta Mukristo n’umwe warimbukiye mu kurimbuka kwa Yerusalemu. Kristo yari yaraburiye abigishwa Be, kandi abizeye amagambo Ye bose bagumye maso bategereje ikimenyetso cyasezeranyijwe. Yesu yaravuze ati: ‘Ariko nimubona i Yerusalemu hagoswe n’ingabo, muzamenye ko kurimbuka kwaho kuri bugufi. Icyo gihe abari i Yudaya bazahungire ku misozi; n’abari hagati muri wo bahavemo.’ Luka 21:20, 21. Abaroma bayobowe na Cestius bamaze kugota uwo murwa, batunguranye bava ku rugota kandi ibintu byose byasaga n’ibiboroheye kugira ngo bahite batera. Abari bagotewe, bamaze kwiheba ko badashobora kwirwanaho ngo batsinde, bari hafi kwishyikiriza, ubwo umugaba w’Abaroma yakuragayo ingabo ze nta mpamvu n’imwe igaragara. Ariko ubuyobozi bw’impuhwe bw’Imana bwari buyoboye ibyabaga ku bw’ineza y’ubwoko Bwayo. Ikimenyetso cyasezeranyijwe cyari cyatanzwe ku Bakristo bari bategereje, kandi noneho habonetse uburyo bwo kugira ngo abashaka bose bumvire umuburo w’Umukiza. Ibyabaye byarategetswe ku buryo ko yaba Abayuda cyangwa Abaroma batashoboraga kubabuza guhunga. Cestius amaze gusubira inyuma, Abayuda, basohotse i Yerusalemu, birukankiye ingabo ze zasubiraga inyuma; kandi ubwo izo mpande zombi zari zihugiye rwose muri iyo mirwano, Abakristo babonye uburyo bwo kuva muri uwo murwa. Muri icyo gihe kandi igihugu cyari cyarakuweho n’abanzi bashoboraga kugerageza kubagota no kubabuza inzira. Mu gihe cy’urugota, Abayuda bari bateraniye i Yerusalemu kwizihiza Umunsi Mukuru w’Ingando, bityo Abakristo bo mu gihugu hose babasha guhunga ntawe ubahungabanyije. Nta gutinda, bahungiye ahantu h’umutekano—umurwa wa Pella, mu gihugu cya Pereya, hakurya ya Yorodani.” Intambara Ikomeye, 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.

Kugotwa kwa Yerusalemu na Cestius mu mwaka wa 66 kwasohoje “ikimenyetso” cy’umuburo Kristo yari yarandikiye Abakristo bo muri ayo mateka, ariko kugotwa kwa Tito mu mwaka wa 70 nyuma ya Kristo ntikwatanze “ikimenyetso” cyo guhunga. Muri uko kugotwa nta Bakristo bari bagisigaye mu murwa, kandi uko kugotwa kwa nyuma kwatumye Yerusalemu irimburwa; kandi mu irimbuka rya Yerusalemu “nta Mukristo n’umwe wahatikiriye,” kuko Abakristo bari barahunze mu ntangiriro z’ayo mateka.

“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.

Ingabo z’Abayahudi, zikurikiye Cestius n’ingabo ze, zagabye igitero ku ngabo ze z’inyuma n’ubukana bukomeye ku buryo byari hafi kuziteza kurimbuka burundu. Byagoranye cyane kugira ngo Abaroma babashe gusubira inyuma. Abayahudi bo barokotse hafi nta gihombo bagize, kandi basubiranye i Yerusalemu iminyago yabo mu ntsinzi. Nyamara iyo ntsinzi yabonetse mu maso yazaniye ikibi gusa. Yabateye uwo mwuka wo kunangira no kurwanya Abaroma, maze bidatinze uzana umubabaro utavugwa ku murwa wari waraciriweho kurimbuka.

“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.

“Byari biteye ubwoba amakuba yagwiriye Yerusalemu igihe Tito yongeye kugotera uwo murwa. Uwo murwa wagoswe mu gihe cya Pasika, ubwo miliyoni z’Abayahudi zari ziteraniye mu nkuta zawo.” 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.

Uhereye ku Munsi mukuru w’Ingando mu mwaka wa 66 kugeza kuri Pasika yo mu mwaka wa 70 ni imyaka itatu n’igice, ari yo mu buryo bw’ubuhanuzi iminsi igihumbi na magana abiri na mirongo itandatu. Kuva mu mwaka wa 66 kugeza mu mwaka wa 70, Roma y’abapagani yakandagiye ahera n’ingabo, nk’uko Roma ya gipapa yakandagiye umurwa wera mu gihe cy’amezi mirongo ine n’abiri, uhereye mu mwaka wa 538 kugeza mu wa 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.

Ariko urugo rwo hanze rw’urusengero urureke, kandi nturupime; kuko rwahawe abanyamahanga: kandi bazakandagira umurwa wera amezi mirongo ine n’abiri. Ibyahishuwe 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 ya gipagani na Roma ya gipapa byombi byakandagiye i Yerusalemu mu minsi (imyaka) igihumbi na magana abiri na mirongo itandatu, bityo bigaragaza ko Roma ya none izakandagira Yerusalemu yo mu mwuka yo mu minsi y’imperuka mu gihe cy’ikigereranyo cy’iminsi igihumbi na magana abiri na mirongo itandatu. Icyo gihe cy’ikigereranyo kizatangira igihe itegeko ry’Umunsi w’Icyumweru rizaba rigiye gushyirwaho muri Leta Zunze Ubumwe za Amerika, ubwo igisebe cyica kizaba gikize.

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.

Nuko mbona kimwe mu mitwe yayo kimeze nk’icyakomerekejwe kugeza ku rupfu; maze igikomere cyayo cyica kirakira: isi yose itangarira iyo nyamaswa irayikurikira. Baramya cya kiyoka cyahaye iyo nyamaswa ubushobozi; kandi baramya iyo nyamaswa, bavuga bati: Ni nde uhwanye n’iyo nyamaswa? Ni nde wabasha kurwana na yo? Nuko ihabwa akanwa kavuga amagambo akomeye n’ibitutsi byo gutuka Imana; kandi ihabwa ubushobozi bwo kumara amezi mirongo ine n’abiri. Ibyahishuwe 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.

Amezi mirongo ine n’ibiri y’ikigereranyo y’itotezwa rya papa ni yo “saha” y’ikibazo cy’itegeko ryo ku Cyumweru. Iyo “saha” itangirana n’“ikimenyetso” (ibendera), kandi igasozwa n’“ibimenyetso.” “Ikimenyetso” cy’ibendera ku itegeko ryo ku Cyumweru kizatera abakristo bose bazaba bakiri i Babuloni guhungira ku musozi wera w’icyubahiro washyizwe hejuru (uzamuwe) kurusha indi misozi.

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.

Kandi mu minsi y’imperuka, umusozi w’inzu y’Uwiteka uzashikama ku mutwe w’imisozi, kandi uzashyirwa hejuru y’udusozi; kandi amahanga yose azawusendaho. N’abantu benshi bazagenda bavuga bati: Nimuze, tuzamuke tujye ku musozi w’Uwiteka, ku nzu y’Imana ya Yakobo; kandi izatwigisha inzira zayo, natwe tuzagendera mu mayira yayo: kuko amategeko azaturuka i Siyoni, kandi ijambo ry’Uwiteka rizaturuka i 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.

Guhunga mu migi bitewe n’itegeko rihatira kuramya ku Cyumweru byari byaragereranyijwe mbere n’uguhunga kw’Abakristo mu mwaka wa 66, kandi n’uguhunga kw’itorero mu mwaka wa 538 igihe ryahungiraga mu butayu.

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.

Maze uwo mugore ahungira mu butayu, aho afite ahantu hateguwe n’Imana, kugira ngo bamuragirireyo iminsi igihumbi na magana abiri na mirongo itandatu. Ibyahishuwe 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.

Irimbuka rya Yerusalemu, uhereye ku kugotwa kwa mbere kugeza ku kugotwa kwa nyuma, ryamaze imyaka itatu n’igice; ariko ubutumwa bwo kuburira ku irimbuka ryari rigiye kuza bwatanzwe mu gihe cy’imyaka irindwi, imyaka itatu n’igice mbere y’ukugotwa kwa mbere n’imyaka itatu n’igice nyuma yako.

“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.

“Ubuhanuzi bwose Kristo yatanze bwerekeye kurimbuka kwa Yerusalemu bwasohoye ku buryo nyabwo nk’uko bwari bwaratangajwe. Abayahudi biboneye ukuri kw’amagambo ye yo kuburira ati: ‘Igipimo mupimisha ni cyo namwe muzapimwaho.’ 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.

“Habonetse ibimenyetso n’ibitangaza, biteguza amakuba no kurimbuka. Mu gicuku cy’ijoro, umucyo udasanzwe urabagirana hejuru y’urusengero n’igicaniro. Ku bicu byo mu kirenga cy’izuba, habonekaga amashusho y’amagare y’intambara n’abagabo b’intambara bateraniraga urugamba. Abatambyi bakoreraga nijoro mu buturo bwera batewe ubwoba n’amajwi y’amayobera; isi iratigita, kandi humvikana amajwi ya benshi barangurura bati: ‘Nimuve hano.’ Irembo rikomeye ry’iburasirazuba, ryari riremereye cyane ku buryo ryashoboraga kutafungwa n’abagabo makumyabiri, kandi rikaba ryarakingishijwe imijishi minini y’icyuma yari yimbitse cyane mu mbuga y’ibuye rikomeye, ryarafungutse mu gicuku, nta muntu n’umwe ugaragara warikoze.—Milman, The History of the Jews, igitabo cya 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 gihe cy’imyaka irindwi, umuntu yakomeje kugenda azamuka amanuka mu mihanda y’i Yerusalemu, atangaza amakuba yagombaga kuza kuri uwo murwa. Ku manywa na nijoro yaririmbaga indirimbo y’icyunamo y’umuborogo ati: ‘Ijwi riturutse iburasirazuba! ijwi riturutse iburengerazuba! ijwi riturutse mu miyaga ine! ijwi rirwanya Yerusalemu kandi rirwanya urusengero! ijwi rirwanya abakwe n’abageni! ijwi rirwanya abantu bose!’—Ibid. Uyu muntu w’umunyamahanga yarafunzwe kandi akubitwa ibiboko, ariko nta kirego na kimwe cyigeze gisohoka mu kanwa ke. Iyo bamukoraga isoni kandi bakamutuka, yasubizaga gusa ati: ‘Makuba, makuba kuri Yerusalemu!’ ‘makuba, makuba ku bayituyemo!’ Gutaka kwe kuburira ntikwigeze gucogora kugeza igihe yicirwaga mu kugotwa k’umurwa yari yaravuze mbere.” 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.

Kurimbuka kwa nyuma kwa Yerusalemu nyakuri mu mwaka wa 70 kwabanje kubanzirizwa n’“ibimenyetso n’ibitangaza” byagaragazaga “amakuba n’irimbuka.” “Ibimenyetso” by’umuburo byagaragaye mu gihe cy’imyaka itatu n’igice mbere y’igotwa rya mbere, no mu myaka itatu n’igice yagejeje ku kurimbuka. “Ibimenyetso” (mu bwinshi) byagaragazaga ukurimbuka kwari kuza ntibyari cya “kimenyetso” cy’umuburo wo guhunga, ahubwo byari itangazo ry’iherezo ryegereje ry’igihe cy’imbabazi.

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 gukandagirizwa kwa Yerusalemu yo mu buryo bw’umwuka kuva mu 538 kugeza mu 1798, “ikimenyetso” cy’umuburo cyo guhunga, cyari igihe ikizira kizana ubuhenebere cyabaga cyagaragaye, ni bwo “uwo muntu w’icyaha” “yahishurwaga” nk’“umwana wo kurimbuka; urwanya kandi akishyira hejuru y’icyitwa Imana cyose, cyangwa icyubahwa; ku buryo yicara mu rusengero rw’Imana nk’Imana, yiyerekana ko ari Imana.”

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.

Nuko rero nimubona ikizira giteza umusaka, cyavuzwe na Daniyeli umuhanuzi, gihagaze ahantu hera, (usoma abyumve.) Matayo 24:15.

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

Ubwo Abakristo b’ayo mateka bamenyaga icyo “kimenyetso,” bahungiye mu butayu mu gihe cy’imyaka igihumbi na magana abiri na mirongo itandatu.

“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.

Byasabye urugamba rukomeye kandi rw’akababaro kugira ngo abashakaga gukomeza kuba indahemuka bahagarare bashikamye barwanye uburiganya n’ibizira byari byihishe mu myambaro y’ubusaseridoti kandi byinjijwe mu itorero. Bibiliya ntiyemewaga nk’ihame ngenderwaho ry’ukwizera. Inyigisho y’ubwisanzure mu by’idini yitwaga ubuyobe, kandi abayishyigikiraga baranzwe urwango kandi baratotezwa.

“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.

“Nyuma y’intambara ndende kandi ikaze, abo bake b’indahemuka bafashe icyemezo cyo gusesa ubumwe bwose n’itorero ryayobye, niba ryari rikomeje kwanga kwibohoza ibinyoma no gusenga ibigirwamana. Babonye ko gutandukana byari ngombwa rwose niba bashakaga kumvira ijambo ry’Imana. Ntibashoboraga kwihanganira amakosa yica ubugingo bwabo ubwabo, kandi ngo banashyireho urugero rwashyira mu kaga ukwizera kw’abana babo n’abazabakomokaho. Kugira ngo babone amahoro n’ubumwe, bari biteguye kwemera icyatangwa cyose gihuje no kuba indahemuka ku Mana; ariko bumvise ko ndetse n’amahoro yaba aguzwe igiciro gihanitse cyane aramutse abonetse haturwa ihame. Niba ubumwe bwashoboraga kuboneka gusa binyuze mu guca ku ruhande ukuri no gukiranuka, ubwo noneho habeho gutandukana, ndetse habeho n’intambara.” 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.

Ubwo imyaka igihumbi magana abiri na mirongo itandatu y’itotezwa rya gipapa yendaga kugera ku musozo, habayeho “ibimenyetso” (mu bwinshi), kandi nk’uko byari bimeze ku “bimenyetso” byo ku iherezo ry’iminsi igihumbi magana abiri na mirongo itandatu ubwo Roma y’abapagani yahonyoraga Yerusalemu nyakuri; ibyo “bimenyetso” ntibyari ibimenyetso byo guhunga.

“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.’

“Umukiza atanga ibimenyetso byo kuza Kwe, kandi ikirenze ibyo, agena igihe ikimenyetso cya mbere muri ibyo kizabonerwaho: ‘Ako kanya nyuma y’umubabaro wo muri iyo minsi izuba rizijima, kandi ukwezi ntikuzatanga umucyo wako, n’inyenyeri zizava mu ijuru zigwe, kandi imbaraga zo mu ijuru zizanyeganyezwa: maze ni bwo ikimenyetso cy’Umwana w’umuntu kizaboneka mu ijuru: kandi ni bwo imiryango yose yo mu isi izaboroga, kandi bazabona Umwana w’umuntu aza ku bicu byo mu ijuru afite imbaraga n’ubwiza bwinshi. Kandi azatuma abamarayika Be bazanye ijwi rikomeye ry’impanda, kandi bazakoranya intore Ze bazikuye mu muyaga ine, uhereye ku mpera imwe y’ijuru ukageza ku yindi.’”

“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.

“Igihe itotezwa rikomeye rya kipapa ryari rirangiye, Kristo yaravuze ko izuba rizijima, kandi ko ukwezi kutazatanga umucyo wako. Hanyuma inyenyeri zizagwa zive mu ijuru. Kandi aravuga ati: ‘Nimwigire ku mugani w’igiti cy’umutini; Iyo ishami ryacyo rikiri ryoroshye, kandi rigatera amababi, mumenya ko impeshyi iri hafi: ni ko namwe, nimubona ibyo bintu byose, mumenye ko ari hafi, ndetse ageze ku rugi.’ 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 yatanze ibimenyetso by’ukuza Kwe. Aratangaza ko dushobora kumenya igihe Aba ari bugufi, ndetse ageze ku miryango. Avuga iby’ababona ibyo bimenyetso ati: ‘Iki gihe ntikizashira, kugeza aho ibyo byose bizasohorerera.’ Ibyo bimenyetso byaragaragaye. Ubu tuzi tudashidikanya ko ukuza k’Umwami kwegereje. Aravuga ati: ‘Ijuru n’isi bizashira, ariko amagambo Yanjye ntazashira.’” 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.

Igihe “ya myaka itatu n’igice Yerusalemu imaze irimo gukandagirirwa” n’i Roma ya gipapa yari iri kurangira, habayeho urukurikirane rw’“ibimenyetso,” byaranze ukuza kwa Kristo kandi bitangiza amateka y’Abamilerite. Amateka y’Abamilerite agomba gusubirwamo uko yakabaye nyirizina mu minsi ya nyuma. Ibyo “bimenyetso,” byagaragaye “mu mperuka y’akarengane gakomeye ka gipapa,” byari byarashushanyijwe mbere n’“ibimenyetso” byagaragaye igihe imyaka itatu n’igice yo gukandagirirwa kwa Yerusalemu yarangiraga, kuva mu mwaka wa 66 kugeza mu wa 70, n’i Roma ya gipagani. Bityo rero, hashingiwe ku bahamya babiri, hazabaho “ikimenyetso” cy’ibendera gishyizwe hejuru mu isaha y’umutingito ukomeye, ari cyo kimenyetso cyo kuburira guhunga mu mateka y’i Roma ya none, kandi hazabaho n’“ibimenyetso” mu bwinshi, bizabaho mu isoza ry’igihe cy’akarengane cy’i Roma ya none mu minsi ya nyuma.

We will continue this study in the next article.

Tuzakomeza iyi nyigisho mu ngingo ikurikira.

“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 igice cya 21 cya Luka. Muri cyo Kristo atanga umuburo agira ati: ‘Mwirinde, kugira ngo imitima yanyu itazaremerezwa n’ubusindwe bwo kurya no kunywa birenze urugero, n’ubusinzi, n’imihangayiko y’ubu buzima, uwo munsi ukazabagwa gitumo. Kuko uzaza nk’umutego ku batuye bose ku isi yose. Nuko rero mube maso, kandi musenge iteka, kugira ngo muboneke ko mukwiriye kuzarokoka ibyo bintu byose, no guhagarara imbere y’Umwana w’umuntu’ (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.

“Ibimenyetso by’ibihe birimo gusohora mu isi yacu, nyamara amatorero muri rusange agaragazwa nk’asinziriye. Mbese ntitwagombye gufata umuburo dukura ku byabaye ku bakobwa b’abapfapfa, ubwo igihe ijwi ryavugaga riti, ‘Dore umukwe araje; musohoke mujye kumusanganira,’ basangaga nta mavuta bafite mu matara yabo? Maze igihe bagiye kugura amavuta, umukwe yinjirana n’abakobwa b’abanyabwenge mu birori by’ubukwe, maze urugi rurakingwa. Igihe abakobwa b’abapfapfa bageraga aho ibirori byabereye, bahabonera kwangirwa batari biteze. Nyir’ibirori yaravuze ati, ‘Sinzi abo muri bo.’ Basigaye bahagaze hanze mu muhanda w’ubusa, mu mwijima w’ijoro.” Manuscript Releases, volume 15, 229.