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.
Walaasha White waxay sharciga Axadda ee dhawaan imanaya u aqoonsanaysaa “calaamadda,” taas oo uu hore ugu sii tusay astaan ahaan ciidanadii Rooma ee Yeruusaalem hareereeyey sannadkii 66, iyada oo sidaas samaynaysana waxay tilmaamaysaa dabaqad leh indho aan wax ku arag iyo dhego aan wax ku maqal.
“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?
“Weligeed ayaa horteenna ku fidsan. Daahii waa lagu dhow yahay in la qaado. Innaga oo ku jira booskan quduuska ah ee culus oo masuuliyadda leh, maxaynu samaynaynaa, maxaynu ka fikiraynaa, si aynu ugu dhegganaanno jacaylkayaga islaweyni ku dhisan ee raaxada, inta nafo ku halligmayaan hareeraheenna? Quluubteennu ma wada qallafsatay gebi ahaan? Miyaynaan dareemi karin ama garan karin in aynu leenahay hawl aynu u qabanno badbaadinta kuwa kale? Walaalayaalow, ma waxaad ka tirsan tihiin kuwa indho leh oo aan waxba arkayn, dhegona leh oo aan waxba maqlayn? Ma micnela’aan bay tahay in Ilaah idin siiyey aqoonta doonistiisa? Ma micnela’aan bay tahay inuu idiin soo diray digniin digniin ka dambaysa? Ma rumaysan tihiin bayaannada runta weligeed ah ee ku saabsan waxa dhowaan dhulka ku soo degi doona, ma rumaysan tihiin in xukummada Ilaah ay dul suran yihiin dadka, haddana weli ma waxaad si deggan u fadhidaan, caajisan, taxaddar la’, oo raaxo-jecel?”
“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.
“Haatan ma aha wakhti ay dadka Ilaah ku hagaajinayaan jacaylkooda ama ku urursanayaan khasnaddooda dunida. Wakhtigu aad ugama foga markaan, sida xertii hore, lagu qasbi doono inaan magan u doonanno meelo cidla ah oo go’doonsan. Sida hareerayntii Yeruusaalem ee ay sameeyeen ciidammadii Roomaanku u ahayd calaamaddii ay Masiixiyiintii Yahuudiya ku carari lahaayeen, sidaas oo kale qaadashada awoodda ee dhinaca qarankeenna, ee ku jirta amarka dhaqan-gelinaya sabtida baabtiiska, waxay digniin inoo ahaan doontaa. Markaas ayay ahaan doontaa wakhti laga baxo magaalooyinka waaweyn, iyadoo loo sii diyaar garoobayo in laga tago kuwa yaryar oo loo guuro hoyo gaar ah oo ku yaal meelo qarsoon oo buuraha dhexdooda ah.” 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.
Sharciga Axadda ee dhowaan imanaya ee ka hirgeli doona Maraykanka waa calaamadda digniinta (sign), ee ah “in laga baxo magaalooyinka waaweyn, iyadoo loo sii diyaar garoobayo in laga baxo kuwa yaryar loona guuro guryo deggan oo ku yaal meelo go’doonsan oo buuraha dhexdooda ah.” Adventism-ka La’odikiya inteeda badan kama warqabo in qalalaasaha sharciga Axadda ee Maraykanka uu fulinayo “calaamadda” lagaga hadlay The Great Controversy. Waxaa lagu tusmeeyey “calaamadda” bilowga saddexda sano iyo badhka. “Calaamadda” oo la fuliyey hareerayntii ugu horraysay ee Yeruusaalem oo dhacday sannadkii 66, waxayna tusaale u tahay “ensign”-ka la taagayo marka uu yimaado sharciga Axadda ee dhowaan imanaya.
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.
Burburka dhabta ah ee Yeruusaalem waxaa fuliyey Tiitos sannadkii 70 AD, go’doomintii Tiitosna waxaa markii hore lagu sii calaamadeeyey go’doomintii Cestius ee sannadkii 66 AD, waayo Ciise had iyo jeer dhammaadka wax ayuu ku tusaaleeyaa bilowga wax. Waxay ahayd go’doomintii bilowga ahayd ee Cestius tan ahayd “calaamadda” lagu cararo ee Ciise bixiyey, ee ma ahayn go’doomintii Tiitos. Mid waxay ahayd go’doomintii bilowga, tan kalena waxay ahayd go’doomintii dhammaadka.
“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.
“Hal Masiixi ahna kuma halligmin burburkii Yeruusaalem. Masiixu wuxuu xertiisii siiyey digniin, oo kuwii ereyadiisa rumaystay oo dhammu waxay sugayeen calaamaddii la ballanqaaday. ‘Goortii aad aragtaan Yeruusaalem oo ciidammo ku wareegsan yihiin,’ Ciise wuxuu yidhi, ‘markaas ogaada in baabba’eedii dhow yahay. Markaas kuwa Yahuudiya jooga ha u carareen buuraha; kuwa dhexdeedana ku jiraana ha ka baxeen.’ Luukos 21:20, 21. Ka dib markii Roomaankii uu hoggaaminayey Cestius ay magaalada hareereeyeen, waxay si lama filaan ah uga qaadeen go’doomintii, markii wax walba u ekaayeen kuwo ku habboon weerar degdeg ah. Kuwii go’doonsanaa, iyagoo ka quustay inay si guul leh isaga caabbiyaan, waxay qarka u saarnaayeen inay is dhiibaan, markii taliyihii Roomaanku ciidammadiisii dib ula noqday iyadoo aan jirin sabab muuqata haba yaraatee. Laakiin daryeelka naxariista leh ee Ilaah ayaa maamulayey dhacdooyinka, si ay ugu wanaagsanaadaan dadkiisa gaarka ah. Calaamaddii la ballanqaaday waa la bixiyey kuwii Masiixiyiinta ahaa ee sugayey, oo hadda waxaa loo furay fursad dhammaan kuwa doonaya inay adeecaan digniinta Badbaadiyaha. Dhacdooyinka si sidaas ah ayaa loo hagay inaan Yuhuud iyo Roomaan midna carqaladayn karin baxsashada Masiixiyiinta. Markii Cestius dib u guray, Yuhuuddu, iyagoo Yeruusaalem ka soo baxay weerar ahaan, waxay daba galeen ciidankiisii dib u gurayey; oo intii labada ciidanba si buuxda arrintaas ugu mashquulsanaayeen, Masiixiyiintu waxay heleen fursad ay magaalada kaga baxaan. Wakhtigaas dalka qudhiisa sidoo kale waa laga nadiifiyey cadowgii isku dayi lahaa inay jidka u galaan. Wakhtiga go’doominta, Yuhuuddu waxay ku urursanaayeen Yeruusaalem si ay u dhawraan Iidda Waababka, sidaas darteedna Masiixiyiinta dalka oo dhan ku nool waxay awoodeen inay baxsadaan iyagoo aan cidina dhibin. Iyagoo aan dib u dhac lahayn ayay u carareen meel amaan ah—magaalada Pella, oo ku taal dalka Perea, Urdun ka shisheeya.” 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.
Go’doomintii Yeruusaalem ee Cestius sannadkii 66 waxay dhammaystirtay “calaamaddii” digniinta ahayd ee Masiixu u diiwaangeliyey Masiixiyiintii taariikhdaas ku jiray, laakiin go’doomintii Titus ee 70 AD ma bixin wax “calaamad” ah oo lagu cararo. Go’doomintaas kuma ay hadhin wax Masiixiyiin ah oo magaalada ku jiray, go’doomintii u dambaysayna waxay horseedday burburkii Yeruusaalem; burburkii Yeruusaalem dhexdiisana “hal Masiixi ahna ma halligmin,” waayo Masiixiyiintu waxay carareen bilowgii taariikhdaas.
“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.
Ciidammadii Yuhuudda, iyagoo daba jooga Cestius iyo ciidankiisii, ayaa dhabarka kaga soo dhacay iyaga si daran oo aad u kulul, ilaa ay halis ugu jireen in gebi ahaanba la baabi’iyo. Si dhib weyn ah ayay Roomaanku ugu suurtagashay inay dib u gurtaan. Yuhuuddu waxay ka baxsadeen ku dhowaad iyagoo aan wax khasaare ah qabin, waxayna iyagoo qaniimadoodii wata guul iyo farxad ugu soo noqdeen Yeruusaalem. Habase yeeshee guushan muuqata wax shar mooyaane uma ay keenin. Waxay ku abuurtay ruuxa adkaysiga madax-adaygga ah ee ka gees-istaagga Roomaanka, kaas oo si dhakhso leh masiibo aan la sheegi karin ugu soo dejiyey magaalada la xukumay.
“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.
“Waxaa laga cabsaday belaayooyinkii ku habsaday Yeruusaalem markii Tiitos dib u bilaabay go’doomintii. Magaalada waxaa la hareereeyey xilligii Kormaridda, markaas oo malaayiin Yuhuud ahi ku soo urureen derbiyadeeda gudaheeda.” 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.
Laga bilaabo Iiddii Taambuugyada ee sannadka 66 ilaa Kormariddii ee sannadka 70 waa saddex sano iyo badh, taas oo si nebiyeed ah u ah kun iyo laba boqol iyo lixdan maalmood. Laga bilaabo sannadka 66 ilaa sannadka 70 Roomaanka jaahilka ah waxay ku tuntay meesha quduuska ah iyo ciidanka, sida ay Roomaanka baadariga ahi ugu tunteen magaaladii quduuska ahayd laba iyo afartan bilood laga bilaabo sannadka 538 ilaa 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.
Laakiin barxadda ka baxsan macbudka dibadda uga reeb, hana cabbirin; waayo waxaa la siiyey quruumaha kale; oo magaalada quduuska ahna waxay ku tuman doonaan laba iyo afartan bilood. Muujintii 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.
Roomaankii jaahiliga ahaa iyo Roomaankii baadariga labaduba waxay cagta mariyeen Yeruusaalem muddo kun iyo laba boqol iyo lixdan maalmood (sanooyin), sidaas awgeedna waxay caddaynayaan in Rooma casriga ahi ay cagta mari doonto Yeruusaalemta ruuxiga ah ee maalmaha ugu dambeeya muddo astaan ah oo ah kun iyo laba boqol iyo lixdan maalmood. Muddadaas astaan ahaaneed waxay bilaaban doontaa marka sharciga Axadda ee Maraykanka ku soo fool leh uu dhaqan galo, marka nabarkii dhimashada lahaa bogsado.
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.
Oo waxaan arkay middii ka mid ahayd madaxyadiisa oo u eg mid loo dhaawacay ilaa dhimasho; oo dhaawiciisii dhimashada lahaa waa la bogsiiyey; dunidii oo dhammuna yaab bay bahalkii raacday. Oo waxay caabudeen masduulaagii xoogga siiyey bahalka; oo waxay caabudeen bahalkii, iyagoo leh, Yaa la mid ah bahalka? yaase awooda inuu la diriro isaga? Oo waxaa la siiyey af ku hadlaya waxyaalo waaweyn iyo cay; oo waxaa la siiyey amar uu ku sii jiro laba iyo afartan bilood. Muujintii 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.
Afartan iyo labada bilood ee astaan ahaan u taagan cadaadiska papalnimada waa “saacadda” dhibaatada sharciga Axadda. “Saacaddaas” waxay ku bilaabataa “calaamad” (calanka), waxayna ku dhammaataa “calaamado.” “Calaamadda” calanka ee sharciga Axadda waxay sababi doontaa in Masiixiyiinta weli Baabuloon ku jira ay u cararaan buurta quduuska ah ee ammaanta leh, taas oo laga sarraysiiyey (kor loo qaaday) buuraha kale.
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.
Oo waxay ahaan doontaa maalmaha ugu dambeeya in buurta guriga Rabbiga lagu taagi doono korka buuraha, oo laga sarrayn doono kuraha; oo quruumaha oo dhammu iyaday u soo qulquli doonaan. Dad badanuna way tegi doonaan oo waxay odhan doonaan, Kaalaya, aynu kor ugu baxno buurta Rabbiga, guriga Ilaaha Yacquub; oo isagu jidadkiisa ayuu ina bari doonaa, annaguna waddooyinkiisa ayaynu ku socon doonnaa; waayo, Siyoon baa sharciga ka soo bixi doona, oo erayga Rabbiguna Yeruusaalem buu ka soo bixi doonaa. Ishacyaah 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.
Ka cararkii Masiixiyiintu ay ka carareen magaalooyinka sannadkii 66, iyo cararkii kaniisaddii sannadkii 538 ay ugu carartay cidlada, labaduba waxay ahaayeen astaamo sii muujinaya ka cararka magaalooyinka marka la soo saaro amarka khasbaya cibaadada Axadda.
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.
Oo naagtiina waxay u qaxday cidlada, meeshaas oo ay Ilaah uga diyaarisay meel, inay halkaas ku quudiyaan kun iyo laba boqol iyo lixdan maalmood. Muujintii 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.
Burburkii Yeruusaalem laga soo bilaabo go’doomintii kowaad ilaa go’doomintii u dambaysay waxay socotay saddex sano iyo badh, hase ahaatee farriin digniin ah oo ku saabsan burburka imanaya ayaa la bixiyey muddo toddoba sannadood ah, saddex sano iyo badh ka hor go’doomintii kowaad iyo saddex sano iyo badh ka dib.
“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.
“Dhammaan waxsii sheegyadii Masiixu ka bixiyey baabbi’inta Yeruusaalem si buuxda ayay ugu rumoobeen sidii erayba eray ah. Yuhuuddu waxay la kulmeen runta erayadiisii digniinta ahaa: ‘Qiyaasta aad wax ku qiyaastaan, isla qiyaastaas ayaa mar kale idiin lagu qiyaasi doonaa.’ Matayos 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.
“Calaamooyin iyo yaabab baa muuqday, kuwaas oo sii sheegaya masiibo iyo halaag. Habeenka dhexdiisa ayaa iftiin aan dabiici ahayn ka dul ifay macbudka iyo meeshii allabariga. Daruuraha dushooda xilliga qorrax-dhaca waxaa lagu arkay gaadhifardoodyo iyo rag dagaalyahanno ah oo isu urursanaya dagaal. Wadaaddadii habeenkii kaga adeegayay meesha quduuska ah ayaa ka argagaxay dhawaaqyo qarsoon; dhulkiina wuu gariiray, waxaana la maqlay codad tiro badan oo qaylinaya: ‘Aynu halkan ka tagno.’ Albaabkii weynaa ee bari, kaas oo aad u cuslaa si aan dhib yar loogu xidhin karin xataa labaatan nin, oo lagu adkeeyey birro waaweyn oo bir ah oo si qoto dheer loogu aasay sagxadda dhagax adag, ayaa saqdii dhexe iskii u furmay, iyada oo aan la arag wax sabab muuqata ah.—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.
“Muddo toddoba sannadood ah nin baa sii waday inuu kor iyo hoos ugu socdo jidadka Yeruusaalem, isagoo ku dhawaaqaya hoogagga ku soo degi lahaa magaalada. Maalin iyo habeenba wuxuu ku luuqayn jiray baroordiiqda murugada leh: ‘Cod bari ka imanaya! cod galbeed ka imanaya! cod afarta dabaylood ka imanaya! cod ka gees ah Yeruusaalem oo ka gees ah macbudka! cod ka gees ah aroosyada ragga iyo aroosyada dumarka! cod ka gees ah dadka oo dhan!’—Ibid. Uunkan la yaabka leh waa la xidhay oo waa la karbaashay, hase ahaatee cabasho keliya kama soo bixin bushimihiisa. Cay iyo xadgudub wuxuu kaga jawaabi jiray oo keliya: ‘Hoog, hoog Yeruusaalem!’ ‘hoog, hoog dadka deggan!’ Qayladiisii digniinta ma ay joogsan ilaa lagu dilay go’doomintii uu sii sheegay.” 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.
Burburkii ugu dambeeyey ee Yeruusaalemta dhabta ah sannadkii 70 waxaa ka horreeyey “calaamooyin iyo yaabab” muujinayey “musiibo iyo halaag.” “Calaamooyinka” digniinta ah ayaa la muujiyey saddex sano iyo badh ka hor go’doomintii ugu horraysay, iyo saddexdaas sano iyo badh ee horseeday burburka. “Calaamooyinka” (jamac ahaan) ee tilmaamay burburka soo socda ma ahayn “calaamadda” digniinta u ah in la cararo, balse waxay ahaayeen ku dhawaaqid muujinaysa in xilligii tijaabadu si dhow u dhammaanayo.
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.”
Intii lagu jiray ku tumashada Yeruusaalemta ruuxiga ah laga bilaabo 538 ilaa 1798, “calaamaddii” digniinta ee lagu carari lahaa waxay ahayd markii karaahiyada baabba’a keentaa la muuqatay, markii “ninkaas dembiga” ahi “la muujiyey,” isagoo ah “wiilka halaagga; kaas oo ka gees yimaada oo isa sarraysiiya wax kasta oo Ilaah la yidhaahdo ama la caabudo; sidaas darteedna isaga oo Ilaah ah ayuu ku fadhiistaa macbudka Ilaah, isagoo isu muujinaya inuu Ilaah yahay.”
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.
Sidaas daraaddeed markaad aragtaan karaahiyada baabba’a ee uu ka hadlay Daanyeel nebigu, iyadoo taagan meesha quduuska ah, (kii akhriyaa ha garto.) Matayos 24:15.
When the Christians of that history recognized that “sign” they fled into the wilderness for twelve hundred and sixty years.
Markii Masiixiyiintii taariikhdaas ay aqoonsadeen “calaamadaas,” waxay u carareen cidlada muddo kun iyo laba boqol iyo lixdan sannadood ah.
“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.
Waxay kuwa doonayay inay aaminnimo ku sii nagaadaan uga baahnayd halgan quus ah si ay ugu adkaystaan khiyaanooyinka iyo karaahiyooyinka lagu qariyey dhar wadaadnimo oo lagu soo dhex geliyey kiniisadda. Kitaabka Quduuska ah looma aqbalin inuu yahay halbeegga iimaanka. Caqiidada xorriyadda diinta waxaa lagu naanaysi jiray bidco, kuwa taageerana waa la necbaa oo waa la mamnuuci jiray.
“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.
“Dagaal dheer oo qadhaadh dabadiis, tiradii yarayd ee aaminka ahayd waxay go’aansadeen inay gebi ahaanba joojiyaan xidhiidh kasta oo ay la lahaayeen kiniisadda riddowday, haddii ay weli diiddo inay iska xorayso beenta iyo sanamcaabudidda. Waxay garteen in kala-go’iddu ay tahay lama-huraan buuxda haddii ay doonayaan inay addeecaan ereyga Ilaah. Kuma ay dhicin inay u dulqaataan qaladaad nafahooda hallig u ah, ama inay dhigaan tusaale khatar gelinaya iimaanka carruurtooda iyo carruurta carruurtoodaba. Si ay u sugaan nabad iyo midnimo, waxay diyaar u ahaayeen inay sameeyaan tanaasul kasta oo waafaqsan daacadnimada Ilaah; hase yeeshee waxay dareemeen in xataa nabaddu ay noqon lahayd mid si aad ah qaali loogu iibsaday haddii lagu helo allabaryo mabda’a. Haddii midnimo lagu heli karo oo keliya isu tanaasulka runta iyo xaqnimada, markaas ha jiro kala-duwanaansho, iyo xataa dagaal.” 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.
Markii la soo dhowaanayey dhammaadka kun iyo laba boqol iyo lixdankii sano ee silcintii baabbeedka, waxaa jiray “calaamado” (jamac ahaan), oo sida ay ahayd “calaamadaha” dhammaadkii kun iyo laba boqol iyo lixdankii maalmood ee Roomaankii jaahilka ahaa ku tuntay Yeruusaalemta dhabta ah; “calaamadahaas” ma ay ahayn calaamado lagu cararo.
“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.’
Badbaadiyuhu wuxuu bixiyaa calaamadaha imaatinkiisa, oo intaas ka sii badan, wuxuu gooyaa wakhtiga ay ugu horraysa calaamadahani soo muuqan doonto: “Isla markiiba dhibaatada maalmahaas dabadeed qorraxdu way madoobaan doontaa, dayaxuna iftiinkiisa ma bixin doono, xiddiguhuna samada way ka soo dhici doonaan, xoogagga samooyinkuna way gariiri doonaan; markaasaa calaamadda Wiilka Aadanaha samada ka muuqan doontaa; markaas qabiilooyinka dhulka oo dhammu way barooran doonaan, oo waxay arki doonaan Wiilka Aadanaha oo ku imanaya daruuraha samada isagoo leh xoog iyo ammaan weyn. Oo wuxuu malaa’igihiisa ku soo diri doonaa dhawaaq weyn oo buun ah, oo waxay kuwii uu doortay ka soo ururin doonaan afarta dabaylood, gees samada ka mid ah ilaa geesta kale.”
“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.
“Dhammaadkii silcintii weynayd ee baabbanimada, Masiixu wuxuu sheegay in qorraxdu madoobaan doonto, dayaxuna aanu iftiinkiisa bixin doonin. Markaas dabadeed, xiddiguhuna samada ayay ka soo dhici doonaan. Oo Wuxuu yidhi, ‘Ka barta masaal geedka berdaha; Marka laantiisu weli jilicsan tahay oo ay caleemo soo saarto, waxaad garanaysaan in xagaagu dhow yahay; sidaas oo kale idinkuna, markaad waxyaalahan oo dhan aragtaan, ogaada in Isagu dhow yahay, xataa albaabbada agtooda.’ Matayos 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.
“Masiixu wuxuu bixiyey calaamadaha imaatinkiisa. Wuxuu caddeynayaa in aynu garan karno goorta uu dhow yahay, xataa albaabbada agtooda. Wuxuu ka yidhi kuwa calaamadahan arka, ‘Jiilkani ma idlaan doono ilaa waxyaalahan oo dhammu rumoobaan.’ Calaamadahani way soo muuqdeen. Haddaba waxaynu si hubaal ah u og nahay in imaatinka Rabbigu dhow yahay. ‘Samooyinka iyo dhulku way idlaan doonaan,’ ayuu leeyahay, ‘laakiin ereyadaydu ma idlaan doonaan.’” 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.
Markii “saddexda sano iyo badhkii Yeruusaalem lagu tuntayay” ee Rooma baabadeed ay dhammaanayeen, waxaa jiray taxane “calaamado” ah, kuwaas oo aqoonsaday imaatinka Masiixa oo furay taariikhdii Millerite-ka. Taariikhda Millerite-ka waa in maalmaha ugu dambeeya dib loogu celiyaa si xaraf-xaraf ah. “Calaamadahaas,” oo soo muuqday “gabagabadii cadaadintii weynayd ee baabadeed,” waxaa hore u sii tusaaleeyey “calaamado” soo baxay markii ay soo xidhmayeen saddexda sano iyo badhkii lagu tuntayay Yeruusaalem intii u dhexaysay sannadihii 66 ilaa 70 ee Rooma jaahiliga ah. Sidaas darteed, iyadoo lagu salaynayo laba markhaati, waxaa jiri doona “calaamad” ah calanka kor loo taagay saacadda dhulgariirka weyn, taas oo ah calaamadda digniinta ah ee baxsadka ee taariikhda Rooma casriga ah; waxaana sidoo kale jiri doona “calaamado,” jamac ahaan, kuwaas oo dhacaya marka ay soo xidhmayso muddada cadaadiska ee Rooma casriga ah maalmaha ugu dambeeya.
We will continue this study in the next article.
Waxaannu daraasaddan ku sii wadi doonnaa maqaalka xiga.
“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).
“Akhriya cutubka 21aad ee Luukos. Gudihiisa Masiixu wuxuu ku bixiyaa digniintan, ‘Iska jira naftiinna, yaanay marna qalbiyadiinnu ku cuslaan xad-dhaaf, iyo sakhraannimo, iyo welwelka noloshan, oo sidaas maalintaasu idiinku iman iyada oo aanad filaynin. Waayo, sida dabin bay ugu iman doontaa kuwa dhulka oo dhan deggan oo dhan. Sidaas darteed soo jeeda, oo had iyo goor tukada, inaad mudan tihiin in aad ka baxsataan waxyaalahan oo dhan, oo aad Wiilka Aadanaha hortiisa istaagtaan’ (Luukos 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.
“Calaamooyinka wakhtiyadu waxay ku rumoobayaan dunideenna, hase yeeshee kaniisaduhu guud ahaan waxaa lagu metelay inay hurdaan. Miyeynaan digniin ka qaadan waayo-aragnimada bikradaha nacasyada ah, kuwaas oo markii qayladii timid, ‘Bal eega, aroosku waa imanayaa; u baxa inaad la kulantaan,’ ogaaday inayan laambadahooda saliid ku jirin? Intay tageen inay saliid soo iibsadaan, arooskiina wuxuu la galay cashada arooska bikradihii xigmadda lahaa, albaabkiina waa la xidhay. Markii bikradihii nacasyada ahaa gaadheen hoolkii diyaafadda, waxaa lagu siiyey diidmo aanay filayn. Sayidkii diyaafaddu wuxuu ku dhawaaqay, ‘Idin garan maayo.’ Waxaa looga tegey iyagoo dibadda taagan jidkii madhnaa, gudcurkii habeenka madoobaa dhexdiisa.” Manuscript Releases, volume 15, 229.