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.

Nkhosikati White ukhomba umthetho weSonto losetawufika madvutane njengelitsi “sibonakaliso,” lesafaniswa timphi taseRoma letativale iJerusalema ngemnyaka wa-66; futsi ngaloko, ukhomba luhlobo lwebantfu labanemehlo kodvwa bangaboni, netindlebe kodvwa bangeva.

“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?

“Kusaperi kunotandavara pamberi pedu. Chidzitiro chava pedyo kusimudzwa. Isu takamira pachinzvimbo ichi chakakomba, chine mutoro, tiri kuitei, tiri kufungei, zvokuti tinonamatira parudo rwedu rwoudyire rwekuzorora, apo mweya iri kuparara yakatipoteredza? Mwoyo yedu yava kuoma chose here? Hatigoni kunzwa kana kunzwisisa here kuti tine basa rokuitira vamwe kuti vaponeswe? Hama, muri muboka ravanoti vane meso asi havaoni, uye vane nzeve asi havanzwi here? Mwari akakupai ruzivo rwechido Chavo pasina here? Vakakutumirai yambiro pamusoro peyambiro pasina here? Munotenda here zvirevo zvezvokwadi isingaperi pamusoro pezvava kuda kuuya panyika, munotenda here kuti kutonga kwaMwari kwakarembera pamusoro pavanhu, uye muchiri kungogara makasununguka, mune usimbe, musina hanya, muchida mafaro here?”

“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.

“Nta mwanya ubu ko ubwoko bw’Imana bwasubiza imitima yabwo ku by’isi cyangwa ngo bubike ubutunzi bwabwo mu isi. Igihe ntikiri kure, ubwo, nk’uko byagenze ku bigishwa ba mbere, tuzahatirwa gushaka ubuhungiro ahantu hameze nk’ubutayu kandi hiherereye. Nk’uko kugotwa kwa Yerusalemu n’ingabo z’Abaroma kwabaye ikimenyetso cyo guhunga ku Bakristo b’i Yudaya, ni ko no kwifatira ubutegetsi kw’ishyanga ryacu mu itegeko rishyiraho isabato ya gipapa kuzatubera umuburo. Icyo gihe ni bwo bizaba igihe cyo kuva mu migi minini, mu kwitegura kuva no mu mito kugira ngo tujye mu ngo ziherereye ahantu hitaruye 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.

Mutemo wesvondo uri kusvika nokukurumidza muUnited States ndiwo chiratidzo chokunyevera (sign), “chokubuda mumaguta makuru, muchigadzirira kubuda mune madukuwo, muchienda kudzimba dzokuzororera dziri munzvimbo dzakavandika pakati pamakomo.” Adventism yeRaodhikia haina kunyanya kuziva kuti dambudziko remutemo wesvondo muUnited States rinozadzisa “chiratidzo” chakataurwa muThe Great Controversy. Rinofananidzirwa ne “chiratidzo” pakutanga kwemakore matatu nehafu. “Chiratidzo” chakazadzikiswa pakukombwa kwekutanga kweJerusarema kwakauya mugore ra66, uye chinofananidzira “ensign” inosimudzwa pamutemo wesvondo uri kusvika nokukurumidza.

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.

Ukuparadzwa kweJerusarema chaiko kwakaitwa naTitus mugore ra70 AD, uye kukombwa kwaTitus kwakanga kwatotanga kufananidzirwa mukukombwa kwaCestius kwegore ra66 AD, nokuti Jesu anogara achiratidza kuguma kwechinhu nokutanga kwechinhu. Kwaiva kukombwa kwekutanga kwaCestius kwaiva “chiratidzo” chokutiza chakanga chapihwa naJesu, kwete kukombwa kwaTitus. Kumwe kwaiva kukombwa kwokutanga, kumwe kukombwa kwokupedzisira.

“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.

“Hapana kana muKristu mumwe chete akaparara mukuparadzwa kweJerusarema. Kristu akanga ayambira vadzidzi Vake, uye vose vakatenda mashoko Ake vakarindira chiratidzo chakanga chavimbiswa. ‘Kana muchizoona Jerusarema rakakombwa namauto,’ akadaro Jesu, ‘ipapo zivai kuti kuparadzwa kwaro kwava pedyo. Ipapo vari muJudhea ngavatizire kumakomo; uye vari mukati maro ngavabude.’ Ruka 21:20, 21. VaRoma vari pasi paKesitio vakati vakomba guta, vakangoerekana vasiya kukomba kwacho apo zvinhu zvose zvairatidza kuva zvakanaka kuti varwise pakarepo. Vakanga vakakombwa, vasisina tariro yokukwanisa kuzvidzivirira, vakanga vava pedyo nokuzvipira, apo mukuru wehondo weRoma akabvisa mauto ake pasina chikonzero chaioneka kana chiduku zvacho. Asi kutungamirira kwaMwari kune nyasha kwakanga kuchiraira zviitiko kuti zvibatsire vanhu Vake. Chiratidzo chakanga chavimbiswa chakanga chapihwa kuvaKristu vakanga vakarindira, uye zvino mukana wakanga wavapo wokuti vose vaida, vateerere yambiro yoMuponesi. Zviitiko zvakanga zvatongwa nenzira yokuti vaJudha kana vaRoma varege kudzivisa kutiza kwavaKristu. Kesitio paakadzokera shure, vaJudha vakabuda muJerusarema vakatevera hondo yake yakanga ichidzokera; uye mauto ose ari maviri paakanga akabatikana chose saizvozvo, vaKristu vakawana mukana wokubuda muguta. Panguva iyoyo nyika yakanga yabviswawo vavengi vaigona kunge vakaedza kuvavhara nzira. Panguva yokukombwa, vaJudha vakanga vakaungana muJerusarema kuti vachengete Mutambo wamatumba, uye saizvozvo vaKristu munyika yose vakakwanisa kutiza vasina kuvhiringidzwa. Pasina kunonoka vakatizira kunzvimbo yakachengeteka—guta rePella, munyika yePerea, mhiri kwaJorodhani.” 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.

Kukombwa kweJerusarema naKestiyo mugore ra66 kwakazadzisa “chiratidzo” chenjodzi chakanga chakanyorwa naKristu nokuda kwavaKristu vomunhoroondo iyoyo, asi kukombwa kwaTito muna 70 AD hakuna kupa “chiratidzo” chokutiza. Pakukombwa ikoko pakanga pasisina vaKristu muguta, uye kukombwa ikoko kwokupedzisira kwakaguma nokuparadzwa kweJerusarema; uye mukuparadzwa kweJerusarema “hapana kana muKristu mumwe chete akaparara,” nokuti vaKristu vakanga vatiza pakutanga kwenhoroondo iyoyo.

“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.

“Mauto echiYuda, achitevera Kesitiyasi neuto rake, akavarwisa zvine hasha zvikuru vari kumashure kwavo, zvokuti zvakaita sokuti vaizovaparadza chose. VaRoma vakakwanisa kudzokera shure nokutambudzika kukuru. VaYuda vakapunyuka vasingatomborasikirwi nechinhu chakati, uye vakadzokera kuJerusarema vachikunda, vakatakura zvavakapamba. Asi kubudirira uku kwaingooneka sokwakanaka kwakavavigira zvakaipa chete. Kwakavakurudzira mweya wokuramba vaRoma nokuomesa musoro, mweya wakakurumidza kuunza nhamo isingatauriki pamusoro peguta rakanga ratongerwa kuparadzwa.”

“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.

“Kwa kutisha zilikuwa taabu zilizoiangukia Yerusalemu wakati kuzingirwa kulipoanzishwa tena na Tito. Mji huo ulikuwa umezingirwa wakati wa Pasaka, wakati mamilioni ya Wayahudi walipokuwa wamekusanyika ndani ya kuta zake.” 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.

Kubva paMutambo weMatumba mugore ra66 kusvikira paPaseka mugore ra70 makore matatu nehafu, izvo pachiporofita zviri mazuva ane chiuru chimwe namazana maviri namakumi matanhatu. Kubva mugore ra66 kusvikira mugore ra70 Roma yechihedheni yakatsika-tsika pasi nzvimbo tsvene nehondo, sezvakangoitawo Roma yepapa yakatsika pasi guta dzvene kwemwedzi makumi mana nemiviri kubva mugore ra538 kusvikira mugore ra1798.

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.

Asi ruvazhe rwokunze kwetembere urusiye kunze, uye usayera; nokuti rwakapiwa kuvaHedheni; uye guta dzvene vacharitsika-tsika kwemwedzi makumi mana nemiviri. Zvakazarurwa 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.

Rome ya vahedeni na Rome ya Upapa, dzose dzakatsikirira Jerusarema kwemazuva ane chiuru chimwe namazana maviri namakumi matanhatu (makore), nokudaro zvichiratidza kuti Rome yemazuva ano yaizotsikirira pasi Jerusarema romweya ramazuva okupedzisira kwenguva yokufananidzira yemazuva ane chiuru chimwe namazana maviri namakumi matanhatu. Nguva iyoyo yokufananidzira yaizotanga pakuiswa kwemutemo weSvondo uchakurumidza kuuya muUnited States, apo ronda rinouraya rinoporeswa.

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.

Ndikaona chimwe chemisoro yacho sechakanga charohwa kusvika parufu; asi ronda racho rinouraya rakaporeswa; nyika yose ikashamiswa ikatevera chikara. Uye vakanamata dhiragoni yakanga yapa chikara simba; vakazonomatawo chikara, vachiti, Ndianiko wakafanana nechikara? ndianiko angagona kurwa nacho? Uye chakapiwa muromo wokutaura zvinhu zvikuru nokumhura; uye chakapiwa simba rokuti chirambe chiripo kwemwedzi makumi mana nemiviri. Zvakazarurwa 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.

Mwedzi makumi mana nemiviri yokutambudzwa kweupapa yokufananidzira ndiyo “awa” yedambudziko remutemo weSvondo. “Awa” iyoyo inotanga ne“chiratidzo” (mureza), uye inopera ne“zviratidzo.” “Chiratidzo” chomureza pamutemo weSvondo chichaita kuti vaKristu vose vachiri muBhabhironi vatizire kugomo dzvene rinobwinya rakakudzwa (rakasimudzirwa) pamusoro pezvimwe zvikomo.

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.

Uye zvichaitika mumazuva okupedzisira, kuti gomo reimba yaJehovha richasimbiswa pamusoro pemisoro yemakomo, uye richasimudzirwa pamusoro pezvikomo; uye marudzi ose achayerera achiuya kwariri. Uye vanhu vazhinji vachaenda vachiti, Huyai, ngatikwirei kugomo raJehovha, kuimba yaMwari waJakobho; uye achatidzidzisa nzira dzake, nesu tichafamba mumakwara ake; nokuti murayiro uchabuda muZiyoni, neshoko raJehovha richibva muJerusarema. Isaya 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.

Kutiza mumaguta panguva yomurayiro waiomanikidza kunamata neSvondo kwakafananidzirwa zvose nokutiza kwavaKristu mugore ra66, uye nokutiza kwekereke mugore ra538 payakatizira murenje.

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.

ᱟᱨ ᱤᱱ ᱠᱩᱲᱤ ᱵᱤᱨ-ᱵᱩᱨᱩ ᱛᱮ ᱧᱤᱨᱮᱱᱟ, ᱚᱱᱰᱮ ᱡᱮᱠᱷᱟᱱ ᱤᱱᱤ ᱧᱩᱛᱩᱢ ᱟᱠᱟᱱ ᱴᱷᱟᱶ ᱤᱥᱚᱨ ᱛᱟᱞᱟᱛᱮ ᱛᱮᱭᱟᱨᱟᱠᱟᱱᱟ, ᱡᱮᱢᱚᱱ ᱚᱱᱰᱮ ᱤᱱᱤᱠᱩ ᱢᱤᱫ ᱦᱟᱡᱟᱨ ᱵᱟᱨ ᱥᱚ ᱟᱨ ᱛᱤᱨᱤᱥ ᱫᱤᱱ ᱫᱷᱟᱣ ᱡᱚᱛᱚ ᱾ ᱯᱨᱚᱠᱟᱥᱤᱛ 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.

Kuparadzwa kweJerusarema, kubva pakukombwa kwekutanga kusvikira pakukombwa kwekupedzisira, kwakatora makore matatu nehafu, asi shoko reyambiro pamusoro pokuparadzwa kwaizouya rakapiwa kwemakore manomwe, makore matatu nehafu kukombwa kwekutanga kusati kwaitika, uye makore matatu nehafu mushure maro.

“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.

“Zviporofita zvose zvakapiwa naKristu pamusoro pokuparadzwa kweJerusarema zvakazadziswa sezvazvakanga zvataurwa. VaJudha vakasangana nechokwadi chamashoko Ake okuyambira achiti: ‘Nokuyera kwamunoyera nako, muchayererwawo nako.’ Mateo 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.

“Zviratidzo nezvishamiso zvakaonekwa, zvichifanotaura njodzi nokuparadzwa. Pakati pousiku chiedza chisati chamboitika chakapenya pamusoro petembere neatari. Pamakore pakunyura kwezuva pakaonekwa ngoro navarume vehondo vachiuya pamwe chete kuzorwa. Vaprista vaishumira usiku munzvimbo tsvene vakavhundutswa nemanzwi asinganzwisisiki; nyika yakadedera, uye manzwi mazhinji akanzwika achiti: ‘Ngatibve pano.’ Suo guru rokumabvazuva, rairema zvikuru zvokuti raizongovharwa zvakaoma navarume vanosvika makumi maviri, uye rakanga rakasimbiswa nemipfigiso mikuru yedare yakadzikwa zvakadzika mupuravheti yedombo rakasimba, rakazaruka pakati pousiku, pasina chakaonekwa chakariita kuti ridaro.—Milman, The History of the Jews, bhuku 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.

“Kwemakore manomwe murume akaramba achikwira nokudzika mumigwagwa yeJerusarema, achizivisa nhamo dzaizouya pamusoro peguta. Masikati nousiku aiimba rwiyo rwokurira rwomariro runotyisa, achiti: ‘Inzwi rinobva kumabvazuva! inzwi rinobva kumadokero! inzwi rinobva kumhepo ina! inzwi rinopikisa Jerusarema uye rinopikisa temberi! inzwi rinopikisa zvikomba navaroora! inzwi rinopikisa vanhu vose!’—Ibid. Chisikwa ichi chinoshamisa chakaiswa mujeri uye chakarohwa zvikuru, asi hapana kunyunyuta kwakabuda pamiromo yake. Pakutukwa nokubatwa zvisina kunaka akangopindura chete achiti: ‘Nhamo, nhamo kuJerusarema!’ ‘nhamo, nhamo kuvagari varo!’ Kuchema kwake kwokuyambira hakuna kumbomira kusvikira aurayiwa pakukombwa kwaakanga afanotaura.” 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.

Kuparadzwa kwokupedzisira kweJerusarema chaiyo mugore ra70 kwakafanotungamirirwa ne“zviratidzo nezvishamiso” zvairatidza “njodzi nokuparara.” “Zviratidzo” zvokuyambira zvakaratidzwa kwemakore matatu nehafu chisati chaitika kukombwa kwokutanga, uyewo mukati memakore matatu nehafu akatungamirira kukuparadzwa. “Zviratidzo” (muzvizhinji) zvairatidza kuparadzwa kwaizouya zvaive zvisiri “chiratidzo” chokuyambira kuti vatize, asi kwaiva kuziviswa kwokuswedera pedyo kwokuvharwa kwenguva yokuedzwa.

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.”

Pakutsikwa-pasi kweJerusarema yomweya kubva muna 538 kusvika muna 1798, “chiratidzo” cheyambiro chokuti vatize, chaiva apo chinhu chinonyangadza chinoparadza chakaonekwa, apo “munhu uya wechivi” “akaratidzwa,” sa“mwanakomana wokuraswa; anopikisa nokuzvikudza achizvikwidza pamusoro pezvose zvinonzi Mwari, kana zvinonamatwa; zvokuti iye saMwari anogara mutemberi yaMwari, achizviratidza kuti iye ndiMwari.”

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.

Naizvozvo, pamuchaona chinonyangadza chinoparadza, chakataurwa naDanieri muporofita, chimire panzvimbo tsvene, (anoverenga ngaazvinzwisise.) Mateo 24:15.

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

MaKristu enhoroondo iyoyo pavakaziva “chiratidzo” ichocho, vakatizira kurenje kwamakore ane chiuru chimwe namazana maviri namakumi matanhatu.

“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.

“Zvinoda kurwa kukuru, kunorwadza, kuti avo vaida kuramba vakatendeka vamire vakasimba vachirwisa kunyengera nezvinonyangadza zvakanga zvakafukidzwa nenguo dzeupristi uye zvakaunzwa muchechi. Bhaibheri harina kugamuchirwa sechiyero chokutenda. Dzidziso yerusununguko rwechitendero yainzi manyepo, uye vaiitsigira vaivengwa nokurambidzwa.”

“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.

“Baada ya mapambano marefu na makali, waaminifu wachache waliamua kuvunja kabisa ushirika wote na kanisa lililoasi ikiwa bado lingekataa kujikomboa kutoka katika uongo na ibada ya sanamu. Waliona kwamba kujitenga kulikuwa hitaji la lazima kabisa iwapo wangetii neno la Mungu. Hawakuthubutu kuvumilia makosa yenye kuangamiza nafsi zao wenyewe, wala kuweka mfano ambao ungehatarisha imani ya watoto wao na ya watoto wa watoto wao. Ili kupata amani na umoja walikuwa tayari kufanya maridhiano yoyote yanayopatana na uaminifu kwa Mungu; lakini waliona kwamba hata amani ingenunuliwa kwa gharama kubwa mno ikiwa kwa kuutoa mhanga wa kanuni. Ikiwa umoja ungepatikana tu kwa kuyasaliti kweli na haki, basi na kuwepo tofauti, na hata vita.” 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.

Pafupi nenguva yokuguma yemakore ane chiuru chimwe namazana maviri namakumi matanhatu okutambudzwa kwoupapa, kwakanga kune “zviratidzo” (muzvizhinji), uye sezvakanga zvakaita ne“zviratidzo” pamagumo amazuva ane chiuru chimwe namazana maviri namakumi matanhatu apo Roma yechihedheni yakatsika-tsika Jerusarema chaiyo; “zviratidzo” izvozvo zvakanga zvisiri zviratidzo zvokutiza.

“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.’

“Muponesi anopa zviratidzo zvokuuya kwake, uye kupfuura izvi, anoronga nguva iyo chokutanga chezviratidzo izvi chichaonekwa: ‘Pakarepo pashure pokutambudzika kwamazuva iwayo zuva richasvibiswa, uye mwedzi hauzopi chiedza chawo, uye nyeredzi dzichawa kubva kudenga, uye masimba okumatenga achazungunuswa; uye ipapo chiratidzo choMwanakomana womunhu chichaonekwa kudenga; uye ipapo marudzi ose enyika achachema, uye achaona Mwanakomana womunhu achiuya pamakore okudenga nesimba nokubwinya kukuru. Uye achatuma vatumwa vake nokurira kukuru kwehwamanda, uye vachaunganidza vakasanangurwa vake kubva kumhepo ina, kubva kumucheto mumwe wedenga kusvikira kune mumwe.’”

“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.

“Pakupera kwokutambudzwa kukuru kweupapa, Kristu akati, zuva richasvibiswa, uye mwedzi haungapi chiedza chawo. Zvino, nyeredzi dzichawa kubva kudenga. Uye Anoti, ‘Dzidzai mufananidzo womuonde; Kana davi rawo richiri nyoro, uye richitunga mashizha, munoziva kuti zhizha rava pedyo: saizvozvowo imi, kana muchiona zvinhu izvi zvose, zivai kuti Ari pedyo, ava pamikova.’ Mateo 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.

“Kristu ametoa ishara za kuja Kwake. Anatamka kwamba twaweza kujua anapokuwa karibu, naam, mlangoni kabisa. Anasema juu ya wale wazionao ishara hizi, ‘Kizazi hiki hakitapita kamwe, hata hayo yote yatakapotimia.’ Ishara hizi zimekwisha kuonekana. Sasa twajua kwa yakini kwamba kuja kwa Bwana kumekaribia. ‘Mbingu na nchi zitapita,’ asema, ‘lakini maneno Yangu hayatapita kamwe.’” 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.

Apo “the three and half years of Jerusalem being trampled down” na Roma ya kipapa yalipokuwa yakifikia mwisho, kulikuwapo mfululizo wa “signs,” ambazo zilitambulisha kuja kwa Kristo na kuanzisha historia ya Wamillerite. Historia ya Wamillerite inapaswa kurudiwa kwa herufi ile ile katika siku za mwisho. Hizo “signs,” ambazo zilionekana “the close of the great papal persecution,” zilikuwa zimetolewa mfano wake na “signs” zilizoonekana wakati wa kufungwa kwa miaka mitatu na nusu ya kukanyagwa kwa Yerusalemu tangu mwaka 66 hadi 70 na Roma ya kipagani. Kwa hiyo, kwa kutegemea mashahidi wawili, kutakuwa na “sign” ya bendera inayoinuliwa katika saa ya tetemeko kuu la nchi, ambalo ni ishara ya onyo la kukimbia katika historia ya Roma ya kisasa, na pia kutakuwa na “signs” kwa wingi ambazo zitatokea katika kufungwa kwa kipindi cha mateso cha Roma ya kisasa katika siku za mwisho.

We will continue this study in the next article.

Tidzaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.

“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).

“Verenga chitsauko chechi21 chaRuka. Mariri Kristu anopa yambiro achiti, ‘Chenjererai pachenyu, kuti mwoyo yenyu irege kumboremerwa nokudyisa, nokudhakwa, uye nokufunganya kwezvinhu zvoupenyu huno, kuti zuva iro rirege kuuya pamusoro penyu musingazvizivi. Nokuti richauya somusungo pamusoro pavose vanogara pamusoro pechiso chenyika yose. Naizvozvo rindai, uye nyengeterai nguva dzose, kuti muverengwe sevakafanira kutiza zvinhu izvi zvose, nokumira pamberi poMwanakomana womunhu’ (Ruka 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.

“Zviratidzo zvenguva zviri kuzadzikiswa munyika medu, asi kazhinji machechi anomiririrwa savanhu vakarara. Ko hatifaniri here kutora yambiro kubva pachiitiko chemhandara dzakapusa, idzo pakasvika kudanwa kuchiti, ‘Tarirai, chikomba chauya; budai munosangana nacho,’ dzakaona kuti dzakanga dzisina mafuta mumwenje yadzo? Uye dzichienda kunotenga mafuta, chikomba chakapinda kumabiko emuchato pamwe chete nemhandara dzakachenjera, uye mukova ukavharwa. Mhandara dzakapusa padzakasvika paimba yemabiko, dzakagamuchira kurambwa kwadzaisatarisira. Tenzi wemabiko akati, ‘Handikuzivei.’ Dzakasiyiwa dzakamira panze mumugwagwa usina chinhu, murima dema reusiku.” Manuscript Releases, bhuku 15, 229.